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J    Q  jD 

BS  491  .5  .S5  1832  v. 2 
Simeon,  Charles,  1759-1836 
Horae  homi let icae 


THE 


ENTIRE  WORKS 


OF    THF 


REV.  CHAllLES  SIMEON,  M.A. 

WITH  COPIOUS  INDEXES, 


PREPARED    KY    THE    REV. 


THOMAS  HARTWELL  IIORNE,  B.D. 


London; 


I'KlNTliL)    liY    UICllAltD    CLAY,    UKEAD-STRKET-II I LL. 


HOR^   HOMILETIC^: 


OR 


DISCOURSES 

(PRINCIPALLY  IN  THE  FORM  OF  SKELETONS) 

NOW  FIRST  DIGESTED  INTO  ONE  CONTINUED  SERIES, 
AND  FORMING  A  COMMENTARV 

UPON    EVERY    noOK    OP 

THE  OLD  AND  NEW  TESTAMENT; 

TO   WllIOH   IS   ANNEXEO. 
AN    IMPROVED    EDITION    OF    A    TRANSLATION    OF 

CLAUDE'S  ESSAY  ON  THE  COMPOSITION  OF  A  SERMON. 


IN  TWENTY-ONE  VOLUMES. 


BY  THE  REV.  CHARLES  SIMEON,  M.A. 

SENIOR  FELLOW  OF  KING'S  COLLEGE,  CAMBRIDGE. 

VOL.  II. 

NUMBERS  TO  JOSHUA. 


LONDON: 

HOLDSWORTH     AND     BALL, 

18,  ST.  Paul's  church-yard. 


MDCCCX'XXII. 


r  piiUlOETOIT 

!  r 


CONTENTS  TO  VOL.  II. 


Discourse. 

Text. 

NUMBERS 

144. 

V.  29. 

145. 

vi.  21. 

146. 

vi.  23—27. 

147. 

ix.  21—23. 

148. 

X.  29. 

149. 

X.  35,  36. 

150. 

xi.  10—13. 

151. 

xi.  23. 

152. 

xi.  27—29. 

153. 

xii.  8,  9. 

154. 

xiv.  4,  5. 

155. 

xiv.  6 — 9 

156. 

xiv.  20,  21. 

157. 

xiv.  24. 

158. 

xiv.  44. 

159. 

XV.  30,  31. 

160. 

XV.  32—36. 

161. 

XV.  37—41. 

162. 

xvi.  38. 

163. 

xvi.  48. 

164. 

xvii.  10. 

165. 

xix.  17 — 20. 

166. 

XX.  12. 

167. 

XX.  27,  28. 

168. 

xxi.  4. 

169. 

xxi.  8,  9. 

Subject. 


The  Jealousy-Offering 

The  Law  of  Nazarites 

God  will  bless  his  own  Ordinances  . 

The  Journeys  of  the  Israelites    . 

Moses'  Invitation  to  Hobah   .     .     .     . 

Moses'  Prayer  at  the  removal  and  rest- 
ing of  the  Ark 

Inordinate  Desire  punished  .     .     .     . 

God's  Word  sure 

Joshua's  Envy  reproved 

Aaron  and  Miriam  reproved 

Apostasy  deprecated 

The  People  murmuring  at  the  Report  of 
the  Spies 

God's  Answer  to  the  Intercession  of 
Moses 

Following  the  Lord  fully 

Presumption  of  the  rebellious  Israelites 

The  Danger  of  presumptuous  Sin    . 

The  Sabbath-breaker  stoned .     .     .     . 

The  Use  and  Intent  of  Fringes  on 
the  Garments 

Korah's  Rebellion 

Aaron's  Intercession 

Aaron's  Rod  that  budded      .     .     .     . 

The  Law  of  Purification 

Moses  and  Aaron  sentenced  to  die  in 
the  Wilderness 

Death  of  Aaron     ....... 

The  Israelites  discouraged  by  the  way 

The  Brasen  Serpent 


Page. 


10 
14 
19 

27 
30 
34 
40 
45 
50 

54 

59 
66 
70 
74 

78 

83 
87 
92 
97 
102 

108 
114 
121 
126 


VI 


CONTENTS. 


170. 

171. 
172. 
173. 
174. 
175. 
176. 
177. 
178. 

179. 
180. 
181. 
182. 
183. 
184. 


185. 
186. 
187. 
188. 
189. 
190. 
191. 
192. 
193. 
194. 
195. 
196. 
197. 

198. 

199. 
200. 

201. 


NUMBERS 

xxii.  18,  19. 

xxii.  31. 

xxiii.  7—10. 

xxiii.  18—23. 

xxiii.  19. 

xxiv.  5,  9. 

xxiv.  15 — 17. 

XXV.  10—13. 

xxvi.  63 — 65. 

xxvii.  15 — 21. 
xxviii.  3 — 10. 
xxxi.  48 — 50. 

xxxii.  6,  7. 

xxxii.  23. 
XXXV.  24 — 28. 

DEUTERONOMY 
i.   11. 
i.  21. 
ii.  7. 

iii.  23—28. 
iii.  27,  28. 

iv.  7—9. 

V.  28,  29. 

V.  28,  29. 

V.  28,  29. 

V.  28,  29. 
vi.  10—12. 
vii.  6—10. 

viii.  2,  3. 

ix.  4 — 6. 

ix.  7. 
X.  1,  2. 

x.  12,  13. 


Subject. 


Balaam's  Character 

Balaam  obstructed  by  the  Angel  .  . 
Balaams  first  Attempt  to  curse  Israel . 
Balaam's  second  Attempt  to  curse  Israel 

God  will  fulfil  his  Word 

Balaam's  third  Attempt  to  curse  Israel 
Christ  the  Star  spoken  of  by  Balaam    . 
Phinehas  rewarded  for  his  Zeal 
Perishincj  of  the  Israelites  in  the  Wil- 
derness       

Appointment  of  Joshua  to  succeed  Moses 
The  Morning  and  Evening  Sacrifice   . 
Destruction  of  the  Midianites 
Moses  reproves  the  Reubenites  . 
The  Certainty  that  Sin  will  find  us  out 
The  Cities  of  Refuge 


The  Prosperity  of  Z ion  desired. 

Victory  assured  to  the  ti'ue  Israel 

God's  continued  Mercies  to  us   . 

Moses  views  Canaan  from  Pisgah 

Joshua  a  Type  of  Christ  . 

Moses's  solemn  Charge  to  Israel 

Excellency  of  the  Liturgy 

Excellency  of  the  Liturgy      .     . 

Excellency  of  the  Liturgy 

Excellency  of  the  Liturgy 

The  Danger  of  Prosperity 

A  right  Improvement  of  Electing  Love 

The  Reasons  of  God 's  diversified  Deal- 
ings ivith  his  People 

Against  Self -righteousness  and  Self- 
conceit 

A  penitential  Retrospect  enjoined    . 

The  replacing  of  the  two  Tables  of  the 
Covenant  

Reasonableness  and  Excellency  of  God's 
Commands 


Pai;e 

131 
136 
141 
145 
149 
154 
156 
160 

164 
168 
172 
177 
181 
186 
189 


202 
208 
212 
217 
222 
227 
232 

245 
262 

276 

292 

296 


299 

305 
311 

315 

322 


CONTENTS. 


Vll 


Discourse. 

Text. 

Subject.                                                        Page. 

DEUTERONOMY 

202. 

X.  14—16. 

The  Electing  Love  of  God  an  incentive 

to  Holiness ,. 

326 

203. 

xi.  18—21. 

The  Scriptures  recommended  to  us  . 

332 

204. 

xi.  26—28. 

The  great  Alternative 

335 

205. 

xii.  23—25. 

The  Prohibition  of  eating  Blood      .     . 

341 

206. 

xiii.  1—3. 

The  Jews  leading  Objection  to  Chris- 

tianity considered 

347 

207. 

xiii.  6—11. 

Guilt  and  Danger  of  departing  from  God 

361 

208. 

XV.  7—11. 

The  Duty  of  Charity  enforced   .     .     . 

366 

209. 

XV.  12— 15. 

The  Release  of  Bond-servants    . 

369 

210. 

XV.  16,  17. 

The   Servant  devoting  himself  to   his 

Master's  Service 

373 

211. 

xvi.  3. 

Redemption  to  be  ever  home  in  mind    . 

378 

212. 

xviii.  13. 

Christian  Perfection 

381 

213. 

xxi.  6—8. 

The  Method  of  expiating  an  unknown 

Murder 

381 

214. 

xxiii.  3,  4. 

Benevolence    towards     God's    ancient 

People 

389 

215. 

xxiii.  5. 

God 's  Care  for  his  People    .     .     .     • 

396 

216. 

xxiv.  19—22. 

Gleaning,  a  Divine  Ordinance  .     .     . 

401 

217. 

xxvi.  3—6. 

Gratitude  to  God  enforced     .... 

405 

218. 

xxvi.  17—19. 

Covenanting  with  God  explained 

410 

219. 

xxvii.  26. 

The  Extent  and  Excellency  of  the  Moral 

Law 

415 

220. 

xxviii.  58,  59. 

The  Duty  of  fearing  God      .... 

419 

221. 

xxix.  4. 

Men's  Blindness  in  spiritual  Things    . 

422 

222. 

xxix.  19,  20. 

Danger  of  carnal  Security     .... 

426 

223. 

xxix.  29. 

Secret  Things  belong  to  God      .     .     . 

430 

224. 

XXX.  4 — 6. 

The  Restoration  and  Conversion  of  the 

Jews 

436 

225. 

XXX.  11 — 14. 

The  Way  of  Salvation  plain  and  easy 

440 

226. 

XXX.  11 — 14. 

The   Gospel  clearly  contained  in  the 

Old  Testament 

445 

227. 

XXX.  19. 

A  Faithful  Minister's  Appeal    .     .     . 

453 

228. 

xxxi.  6. 

Moses'  encouraging  Address  to  Israel . 

459 

229. 

xxxi.  14. 

The  Approach  of  Death 

464 

230. 

xxxi.  19. 

The  Song  of  Moses  a  Witness  against 

the  Jews 

468 

231. 

xxxii.  1 — 4. 

The  Character  of  Jehovah     .... 

473 

Vlll 


CONTENTS. 


Discourse. 

Text, 

Subject 

Page. 

DEUTERONOMY 

232. 

xxxii.  9 — 12. 

God 's  Regard  for  his  People     .     .     . 

477 

233. 

xxxii.  21. 

The  Jews  moved  to  Jealousy  by  the  Gen- 

tiles      

480 

234. 

xxxii.  31. 

The  Excellency  of  Jehovah  .... 

502 

235. 

xxxii.  34,  35. 

Judgment  near  at  hand 

505 

236. 

xxxii.  3G. 

Our  Extremity  is  God's  Opportunity  . 

509 

237. 

xxxii.  39. 

God  the  only  Author  of  Good  and  Evil 

513 

238. 

xxxii.  46,  47. 

A   Minister's  Dying    Charge    to    his 

People 

518 

239. 

xxxiii.  8,  9. 

The  Blessing  bestowed  on  the  Tribe  of 

240. 

xxxiii.  12. 

Tjevi 

522 

^t-J  \^   \^   V                 %                      V                       •                       *                       ■                       •                      %                      «                       #                       ■ 

The  Privilege  of  those  who  live  near  to 

God 

526 

241. 

xxxiii.  25. 

Strength  according  to  our  Days  . 

530 

242. 

xxxiii.  29. 

The  Happiness  of  God 's  People     .     . 

536 

JOSHUA 

243. 

i.  7—9. 

Cltristian  Fortitude 

540 

244. 

ii.  8—14. 

Rahab  protects  the  Spies 

544 

245. 

iv.  20—24. 

The  Passage  of  Jordan  commemorated. 

550 

24G. 

V.  8—10. 

IsraeVs  first  Proceedings  in  Canaan     . 

556 

247. 

V.  13,  14. 

Christ  the  Captain  of  the  Lord 's  Host . 

561 

248. 

vi.  20,  21. 

The  Taking  of  Jericho 

565 

249. 

vii.  8. 

Israel  discomforted  by  the  Men  of  Ai  . 

569 

250. 

vii.  19,  20. 

Achan's  Guilt  and  Punishment  .     . 

574 

251. 

viii.  26. 

Persevering  Zeal  recommended  . 

581 

252. 

ix.  15. 

Joshua's  League  with  Gibeon     .     .     . 

586 

253. 

X.  24,  25. 

Joshua's  Victory  over  the  confederate 

Kings  

592 

254. 

xi.  23. 

The  Conquest  and  Partition  of  Canaan 

596 

255. 

xviii.  3. 

Sloth  and  Lukewarmness  reproved  .     . 

601 

25G. 

xxii.  4,  5. 

The  Disbanding  of  the  Troops  of  Israel 

607 

257. 

xxii.  11,  12. 

The  Altar  of  Witness 

611 

258. 

xxiii.  10,  11. 

God 's  Interpositions  for  us  are  Obliga- 

tions to  love  and  serve  Him    .     .     . 

616 

259. 

xxiii.  14. 

God's  Faithfulness  to  his  Promises.     . 

618 

200. 

xxiv.  21 — 27. 

Joshua's  Covenant  with  Israel  to  serve 

the  Lord 

623 

NUMBERS. 


CXLIV. 

THE    JEALOUSY    OFFERING. 

Numb.  V.  29.   This  is  the  law  of  jealousies. 

MANY  ordeals  have  been  devised  by  man  ;  but 
they  are  all  superstitious,  delusive,  cruel,  and 
unjust.  But  there  has  been  one  established  by  God 
himself,  which  was  open  to  no  objection.  It  was 
appointed  for  the  satisfaction  of  any  who  might  con- 
ceive themselves  injm'ed  by  their  wives.  The  jealous 
husband  might  bring  his  wife  to  a  tribunal,  at  w^hich 
the  heart-searching  God  was  to  be  both  witness  and 
judge.  The  process  was  this — He  was  to  bring  his 
wife  to  the  priest ;  and  with  her  an  offering,  not  of 
fine  wheat  flour,  but  of  barley  meal ;  and  that  with- 
out either  oil  or  frankincense ;  (the  offering  being 
intended  to  mark  her  humiliating  and  afflicted  state.) 
He  was  then  to  take  some  holy  water  out  of  the  laver, 
and  to  mix  with  it  some  dust  fr-om  the  floor  of  the 
tabernacle  :  and  to  repeat  to  the  woman  a  form  of 
imprecation ;  to  which  the  woman  was  to  say, '  Amen, 
Amen,'  in  token  of  her  full  consent  to  every  part  of 
it.  This  cm'se  was  then  to  be  ^\Titten  in  a  book,  and 
washed  off  again  into  the  vessel  that  held  the  water  ; 
that  so  the  water  might  be,  as  it  were,  impregnated 
with  the  curse.  Then  the  offering  was  to  be  waved 
before  the  Lord,  and  part  of  it  to  be  burnt  upon  the 
altar,  in  token  that  an  appeal  was  made  to  God.  Then 
the  water  was  given  to  the  woman  to  drink  ;  and 
immediately  it  was  seen  whether  she  had  been  justly 
or  unjustly  accused.     If  she  had  been  guilty  of  un- 

VOL.  ir.  B 


2  NUMBERS,  V.  29.  [144. 

faithfulness  to  her  marriage  vows,  the  curse  she  had 
imprecated  upon  herself  came  upon  her :  instantly 
her  belly  began  to  swell,  and  her  thigh  to  rot ;  and 
her  shame  became  visible  to  all.  If,  on  the  contrary, 
she  was  innocent,  the  water  she  had  drunk  produced 
no  such  effect,  but  rather  a  blessing  from  God  came 
upon  her. 

"  Such  was  the  law  of  jealousies,"  as  set  forth  in 
the  chapter  before  us.  But  it  is  not  on  the  provisions 
of  this  law,  nor  on  its  sanctions,  that  we  intend  to 
dwell :  it  is  sufficient  for  us  to  know  that  such  and 
such  things  were  done,  and  that  such  and  such  effects 
were  produced.  It  is  to  the  uses  of  this  law  that  we 
would  direct  your  attention  :  and  they  will  be  found 
replete  with  interest  and  instruction. 

Its  use  was  two-fold ;  political,  and  moral : 
I.  Political — 

Many  of  the  Jewish  laws  were  adapted  exclusively 
to  that  people,  and  were  wholly  inapplicable  to  any 
other  nation.  The  Jews  lived  under  a  Theocracy  : 
God  himself  was  their  temporal,  no  less  than  their 
spiritual.  Governor.  Doubtful  causes  were  referred 
to  his  decision ;  and  there  were  means  appointed  for 
the  manifestation  of  his  will  respecting  them.  Of 
this  nature  was  the  trial  of  a  suspected  wife  ;  it  was 
conducted  by  a  direct  appeal  to  God.  This  singular 
institution  was  of  great  national  utility  ; 

1.  As  a  guardian  of  domestic  peace — 

[It  must  ahnost  of  necessity  happen,  that  some  husband, 
either  through  the  perverseness  of  his  own  temper  or  the  indis- 
cretion of  his  wife,  should  feel  "a  spirit  of  jealousy  "  arising  within 
him.  Wlierever  svich  a  thought  is  indulged,  it  corrodes,  and 
eats  out  all  domestic  happiness;  and,  especially  amongst  a  people 
so  hard-hearted  as  the  Jews,  who  were  ever  ready  to  put  away 
their  wives  on  the  slightest  occasions,  it  would  lead  to  almost 
an  immediate  dissolution  of  the  nuptial  bonds.  The  miseries 
consequent  on  such  hasty  divorces  may  be  more  easily  conceived 

than  described  —  ■ But  when  a  man  had  the  means  of 

redress  in  his  own  hands,  he  would  be  less  willing  to  indulge 
suspicion ;  or,  if  it  arose,  he  would  not  suffer  it  to  rankle  in  his 
bosom :  he  would  either  dismiss  it  fi-om  his  mind,  or  bring  it 
to  an  issue  at  once;  that  if  it  were  justly  founded,  he  might  be 


144.]  THE  JEALOUSY  OFFERING.  3 

released  from  his  connexion ;  or,  if  unfounded,  be  delivered 
from  his  painful  apprehensions. 

Thus  the  law  in  question  would  retard  the  rise  of  jealousy, 
diminish  its  force,  and  facilitate  its  extinction ;  at  the  same 
time  that  it  would  prevent  unjust  divorces,  and  reconcile  the 
mind  to  any  wliich  the  circumstances  of  the  case  might  require.] 

2.  As  a  preservative  of  public  virtue — 

[It  is  the  hope  of  concealment  that  gives  an  edge  to  tempta- 
tion.    A  thief  will  not  steal,  if  he  know  that  he  must  infallibly 
be  detected :  nor  will  the  adulterer  lay  his  plans  of  seduction, 
if  he  know  that  he  cannot  possibly  conceal  his  guilt.     Now,  the 
remedy  being  in  the  hands  of  the  injured  party,  and  the  issue 
of  a  trial  certain,  men  would  be  cautious  how  they  subjected 
themselves  to  such  tremendous  consequences  as  they  had  reason 
to  expect.     Females  too  would  be  upon  their  guard,  not  merely 
against  the  actual  commission  of  sin,  but  against  the  smallest 
approximation  towards  it.     The  impossibility  of  escape  would 
be  a  fence   to   their   virtue,   a  barrier  which  no  temptation 
could  force.     From  their  earliest  days  they  would  feel  the  ne- 
cessity of  being  reserved  in  their  habits,  and  circumspect  in 
their  conduct ;  and  of  abstaining,  not  only  from  evil,  but  from 
even  the  appearance  of  evil.     For  though  they  should  not  be 
found  criminal  to  the  extent  that  the  jealousy  of  their  husbands 
had  led  them  to  imagine,  few  would  wholly  exculpate  them, 
or  tliink  that  they  had  not  given  some  grounds  for  suspicion : 
and  the  consciousness  of  this  would  make  the  trial  itself  ex- 
tremely formidable  even  to  those  who  had  nothing  to  fear  on 
accoimt  of  the  ultimate  decision. 

Hence  then  it  is  manifest,  that  the  existence  of  this  law  would 
give  a  salutary  check  to  the  passions  of  mankind,  and  operate 
in  the  most  favourable  manner  on  all  classes  of  the  community.] 

Its  use,  as  political,  was  important;  but  it  was  still 
more  so  as, 

II.  Moral- 
Minute  and  trifling  as  many  of  the  Jewish  laws 
may  appear,  there  was  not  one  but  was  intended  to 
inculcate  some  great  lesson  of  morahty.  This  which 
we  are  considering  was  of  very  extensive  benefit. 
It  had  a  direct  tendency, 

1.  To  convince  the  sceptical — 

[The  general  notion  of  mankind  is,  that  God  does  not 
attend  to  their  actions :  "Tush,  the  Lord  doth  not  see,  neither 
doth  the  Almighty  regard  it,"  is  the  language  of  every  heart ^ 

^  Isai.  xxix.  15.  Ps.  Ixxiii.  11.  Job  xxii.  13,  14. 

b2 


4  NUMBERS,  V.  29.  [144. 

But  a  single  execution  of  this  law  would  carry  an 

irresistible  comiction  to  every  mind.  It  is  supposed  that  the 
crime  committed  has  been  so  secret,  that  no  human  being, 
except  the  guilty  persons,  were  acquainted  with  it.  It  is  sup- 
posed also  that  no  clew  for  the  discovery  of  it  could  possibly  be 
found.  Behold  the  issue  of  this  ordeal,  and  the  offending 
woman  justifying  that  God  who  had  inflicted  vengeance  on  her: 
coidd  any  doubt  now  remain,  whether  God  see  our  actions  or 
not ;  or  whether  he  will  suffer  sin  to  pass  unpunished  ?  The 
most  determined  atheist  (if  such  a  being  could  be  fomid)  must, 
like  the  worshippers  of  Baal,  be  convinced  at  such  a  sight,  and 
exclaim,  " The  Lord,  he  is  God ;  the  Lord,  he  is  God  ! "  "verily 
there  is  a  God  that  judgeth  in  the  earth'' !"] 

2.  To  reclaim  the  vicious — 

[What  must  be  the  feelings  of  a  man,  who,  after  having 
rioted  in  iniquity,  beholds  such  a  scene  as  this  ?  Must  it  not 
bring  his  own  iniquities  to  his  remembrance?  Must  he  not 
tremble  at  the  thought  of  appearing  before  this  holy  Lord 
God,  and  at  the  prospect  of  those  judgments  that  shall  be  in- 
flicted on  him  ?  Must  he  not  realize  in  a  measure  that  shame 
which  he  will  be  exposed  to  in  the  presence  of  the  assembled 
universe,  and  that  misery  which  will  be  coeval  with  his  exist- 
ence ?  Yes ;  metliinks  he  already  begins  to  smite  vipon  his 
breast,  and  cry  for  mercy  ;  and  determines  from  henceforth  to 
walk  in  newness  of  life  —  —  — ] 

3.  To  comfort  the  oppressed — 

[Wliere  a  woman  of  blameless  character  was  made  the 
victim  of  her  husband's  jealousy,  with  what  holy  confidence 
would  she  drink  the  appointed  cup,  and  make  her  appeal  to  the 

heart-searching  God ! and  in  what  triumph  would  she 

dejiart  from  the  tabernacle,  when  God  himself  had  borne  a 
public  testimony  to  her  innocence !  From  hence  then  might 
every  one,  whose  name  the  breath  of  calumny  had  blasted,  as- 
sure himself  that  a  time  was  coming,  when  God  would  vindicate 
his  injured  character,  and  cause  his  righteousness  to  shine  as 
the  noonday.  David,  under  the  accusations  of  Saul,  consoled 
himself  with  this  prospect'' ;  and  lived  to  attest  the  fidelity  of 
God  to  those  who  trust  in  him'' ;  and  to  recommend  from  his 
own  experience  this  remedy  to  others'^ True,  the  inter- 
position of  God  may  not,  towards  others,  be  so  immediate,  or 
so  visible,  in  this  world  :  but,  in  the  world  to  come,  if  not 
before,  shall  that  promise  be  fulfilled  to  every  servant  of  the 

'^  Ps.  Iviii.  11.     Such    passages   as   Ps.  cxxxix.  11,  12.    and  Job 
xxxiv.  21,  22.  would  now  appear  to  him  in  their  true  light. 

<=  Vs.  vii.  3—8.        'I  Ps.  xviii.  16—20.  <'  Ps.  xxxvii.  4— G. 


145.3  "^^^  ^^^  ^^  NAZARITES.  5 

Lord,  "  Every  tongue  that  shall  rise  against  thee  in  judgment 
thou  shalt  condemn*^."] 

We   cannot  conclude  the    subject   without    recom- 
mending to  all, 

1.  To  beware  of  appealing  Hghtly  to  God — 

[It  is  grievous  to  hear  how  carelessly  men  swear  by 
God,  or  use  the  term,  '  God  knoweth.'  But,  however  light 
men  make  of  such  appeals,  God  heareth  them ;  and  he  will, 
sooner  or  later,  manifest  his  indignation  against  all  who  so 
profane  his  holy  name.  Instantaneous  displays  of  his  vengeance 
are  sometimes  even  now  given,  in  order  to  check  such  impiety : 
but,  if  he  bear  with  such  persons  for  a  season,  in  due  time 
"  their  sin  shall  surely  find  them  out" — ] 

2.  To  stand  ready  for  the  final  judgment — 

[This  law  has  ceased:  but  there  is  another  tribunal,  to 
which  all,  whether  male  or  female,  married  or  unmarried,  shall 
be  summoned.  Thither  shall  we  be  brought  by  our  heavenly 
"  Husband,"  "  who  is  a  jealous  God,  yea,  whose  very  name  is 
Jealous^:"  and  by  his  infallible  decision  will  our  eternal  state 
be  fixed.  Think  what  must  have  been  the  frame  of  a  woman's 
mind  on  the  eve  of  her  trial,  when  she  knew  herself  to  be 
guilty:  must  she  not  be  filled  with  fear  and  trembling?  How 
then  can  any  of  us  be  gay  and  thoughtless  in  the  prospect  of 
such  an  ordeal  as  we  have  to  pass !  We  cannot  but  acknow- 
ledge that  we  are  justly  branded  as  "  adulterers  and  adul- 
teresses'^:" let  us  therefore  confess  our  sins  with  all  humility 
of  mind,  and  wash  in  that  "  fomitain  which  was  opened  for 
sin  and  for  uncleanness."] 

f  Isai.  liv.  17.  and  Ixvi.  5.      e  Exod.  xxxiv.  14.      ^  Jam.  iv.  4. 


CXLV. 

THE    LAW    OF    NAZARITES. 

Numb.  vi.  21.   This  is  the  law  of  the  Nazarite  loho  hath  voived, 
and  of  his  offering  unto  the  Lord  for  his  separation, 

THE  Nazarites,  in  the  best  times  of  the  Jewish 
state,  were  eminently  pious.  God  himself  declares 
concerning  them,  that  "  they  were  purer  than  snow, 
and  whiter  than  milk^"  The  very  order  itself  was 
instituted  by  divine  appointment,  on  purpose  that 
they  might  be  blessings  to  the  nation,  and  preserve 
the  tone  of  piety  and  morals  from  decay.     It  was  a 

*  Lam.  iv.  7. 


6  NUMBERS,  VI.  21.  [145. 

favour  to  that  people  that  "  God  raised  up  of  their 
sons  for  prophets ;"  nor  was  it  less  so,  that  he  raised 
up  of  their  *'  young  men  for  Nazarites^."  Some,  as 
Samson  and  John  the  Baptist,  were  separated  by- 
God  himself  even  from  their  mother's  womb ;  and  the 
express  order  was  given,  that  from  their  very  birth  they 
should  drink  no  wine,  and  that  no  razor  should  come 
upon  their  head''.  Others  perhaps,  like  Samuel,  might 
be  consecrated  by  their  parents  from  the  womb''. 
But,  in  general,  the  separation  of  themselves  to  be 
Nazarites  was  altogether  voluntary  and  for  a  fixed 
time.  The  custom  continued  even  to  the  apostolic 
age.  St.  Paul  himself  seems  to  have  completed  the 
vow  of  Nazariteship  at  Cenchrea^:  and  when  there 
were  four  men  performing  it  at  Jerusalem,  he,  in 
order  to  remove  prejudice  from  the  minds  of  those 
who  thought  him  adverse  to  the  law  of  Moses,  united 
himself  with  them,  bearing  part  of  the  charges  at- 
tendant on  that  vow,  and  conforming  himself  in  every 
thing  to  the  prescribed  rituaP.  The  law  respecting 
them  is  contained  in  the  chapter  now  before  us :  and, 
agreeably  to  the  arrangement  made  for  us  in  our  text, 
we  shall  consider  it  as  containing, 

I.  Their  vows — 

The  particulars  of  their  vow  are  here  minutely 
detailed: 

[They  separated  themselves  for  a  season  to  an  extraordi- 
nary course  of  attendance  upon  God.  During  that  season  they 
were  not  to  touch  any  Avine,  or  grapes  either  moist  or  di'ied. 
They  were  not  to  cut  their  hair,  or  to  approach  any  dead  body, 
or  to  moiu'n  even  for  a  father  or  a  mother  s.  If,  by  any  unfore- 
seen accident,  a  person  should  faU  down  dead  near  them,  or  a 
corpse  be  brought  nearly  into  contact  with  them,  they  were  to 
shave  their  head,  and  offer  both  a  burnt-offering  and  a  sin- 
oflering  (to  atone  for  the  pollution  they  had  contracted),  and 
were  to  begin  again  the  term  of  their  separation,  the  whole  that 
had  passed  having  been  rendered  null  and  void'^.] 

The  desigti  of  it,  though  not  expressly  declared  in 
Scripture,  yet  may  without  difficulty  be  ascertained — 

•>  Amos  ii.  11.  c  Judg.  xiii.  4,  5,  7,  14.  Luke  i.  15. 

^  1  Sam.  i.  11.  e  Acts  xviii.  18.  f  Acts  xxi.  23,  24. 

e  ver.  2—8.  h  ver.  9—12. 


145.1  THE  LAW  OF  NAZARITES.  7 

[It  seems  that  the  order  of  Nazarites  was  intended  to  pre- 
figure Clirist,  who,  though  not  observant  of  the  laws  relating  to 
that  order,  was  from  eternity  consecrated  to  the  service  of  his 
God,  not  only  by  the  designation  of  his  Father,  but  by  his  own 
voluntary  engagement,  and  completed  the  course  of  his  obe- 
dience till  he  could  say,  "  It  is  finished." 

But  we  have  no  doubt  respecting  the  design  of  God  to  ex- 
hibit to  us  in  the  Nazarites  a  pattern  for  our  imitation.  The 
appointment  itself  has  ceased  with  the  law :  "  the  believing 
Gentiles"  are  expressly  told  that  they  "  are  not  requu'ed  to 
observe  any  such  thing'."  But,  though  the  form  has  ceased, 
the  substance  remains.  We  are  called  to  consecrate  ourselves 
imreservedly  to  God.  This  is  our  duty,  and  our  privilege. 
"  We  are  not  our  own ;  we  are  bought  with  a  price  ;"  and 
therefore  bought,  "  that  we  may  glorify  God  with  oiu'  bodies 
and  OUT  spirits,  which  are  his."    Every  one  amongst  us  should 

subscribe  with  his  hand,  and  say,  "  I  am  the  Lord's '^" 

We  need  not  Hterally  abstain  from  wine ;  but  we  should  shew 
a  holy  superiority  to  all  the  pleasures  of  sense.  We  may  enjoy 
them,  because  "  God  has  given  us  all  things  richly  to  enjoy :" 
but  we  should  not  seek  our  happiness  in  them,  or  be  at  all 
enslaved  by  them ;  or  value  them  any  further,  than  we  can 
enjoy  God  in  them,  and  glorijfy  hun  by  them.  The  same  in- 
difference should  we  manifest  also  in  relation  to  the  cares  of 
this  life.  We  may  mourn  indeed,  but  never  indulge  that 
"  sorrow  of  the  world,  which  worketh  death."  Having  God 
for  our  portion,  the  loss  of  all  earthly  things  should  be  com- 
paratively but  little  felt We  are  not  called  to  that 

singularity  of  dress  which  marked  the  Nazarites  to  public  view : 
but  surely  we  are  called  not  to  be  conformed  to  every  idle 
fashion,  or  to  be  running  into  all  the  absurdities  which  cha- 
racterize the  votaries  of  this  world.  A  Christian  should  despise 
such  vanities,  and  "be  no  more  of  this  world,  than  Christ  him- 
self was  of  the  world" From  pollution  of  every  kind 

we  should  stand  at  the  remotest  distance :  we  should  "  have 
no  fellowship  with  the  unfruitful  works  of  darkness,"  but  "  be 
purged  from  dead  works  to  serve  the  living  God."  What 
caution,  what  holy  fear  should  we  maintain !  What  dread  of 
dishonouring  our  Lord,  and  walking  unworthy  of  our  holy  pro- 
fession !  Surely  we  should  "  abstain  even  from  the  appearance  of 

evil,"  and  labour  to  "  be  pure  as  God  liimself  is  pure" 

If  at  any  time,  through  weakness  or  inadvertence,  we  contract 
pollution,  we  must  not  think  to  proceed  as  if  we  had  done 
nothing  amiss :  no  ;  sin,  of  whatever  kind,  must  be  repented 
of:  for,  if  it  be  continued  in,  it  vdll  infallibly  destroy  us'.  We 
must,  like  the  Nazarite,  instantly  apply  ourselves  to  the  atoning 

>  Acts  xxi.  25.     ^  Isai.  xliv.  5.  Rom.  xiv.  7, 8 .      '  Ezek.  xviii.  24. 


8  NUMBERS,  VI.  21.  [145. 

sacrifice  of  Christ,  and  seek  remission  through  his  precious 
blood.  Yea,  like  him  too,  we  must  renew  our  dedication  of 
ourselves  to  God,  just  as  if  we  never  had  been  devoted  to  him 
before.  This  is  the  safest  way,  and  by  far  the  happiest.  If  we 
stand  doubting  and  questioning  about  our  former  state,  it  may 
be  long  before  we  come  to  any  comfortable  conclusion :  but 
if  we  leave  the  consideration  of  past  experiences,  or  use  them 
only  as  grounds  of  deeper  humiliation,  and  devote  ourselves 
to  God  again  as  we  did  at  the  beginning,  we  shall  most  honour 
the  mercy  of  our  God,  and  most  speedily  attain  renewed  tokens 
of  his  favour ] 

At  the  completion  of  their  vows  they  were  required 
to  present, 

II.  Their  offerings — 

These  are  particularly  specified:  they  consisted  of 
a  he-lamb  for  a  burnt-offering,  to  acknowledge  God's 
goodness  to  them ;  an  ewe-lamb  for  a  sin-offering,  to 
obtain  mercy  at  his  hands ;  and  a  ram  for  a  peace- 
offering,  to  shew  that  they  were  in  a  state  of  favour 
and  acceptance  with  God.  Besides  these,  they  were 
to  offer  a  basket  of  unleavened  bread,  consisting  of 
cakes  mingled  with  oil,  and  wafers  anointed  with  oil, 
with  a  meat-offering  and  a  drink-offering.  Of  these 
a  greater  portion  was  given  to  the  priest  than  on 
other  occasions:  for,  not  only  the  wave-breast  and 
the  heave-shoulder  were  his,  but  also  the  other 
shoulder  of  the  ram,  which  was  sodden  or  boiled,  was 
added,  with  one  unleavened  cake  and  one  unleavened 
wafer;  and,  after  having  been  put  into  the  hands  of 
the  Nazarite  and  waved  before  the  Lord,  were  given 
to  the  priest  as  his  portion.  The  Nazarite's  hair  also 
was  shaven,  and  was  burnt  in  the  fire  which  boiled 
the  peace-offerings.  Thus  was  the  termination  of 
their  vow  publicly  made  known;  and  they,  released 
from  those  particular  obligations,  were  at  liberty  to 
resume  the  enjoyments  which  during  their  separation 
they  had  voluntarily  renounced'". 

It  would  not  be  easy  to  mark  with  precision  the 
exact  design  of  these  multiplied  observances:  but 
from  a  collective  view  of  them  we  may  gather, 

•"  ver.  13 — 20. 


145.1  THE  LAW  OF  NAZARITES.  9" 

1.  That  of  all  that  we  do,  we  should  give  the  glory- 
to  God — 

[This  was  designed  by  the  burnt-offering,  as  also  by  the 
heave-oiFering :  they  were  acknowledgments  to  God,  that  his 
goodness  to  them  was  great,  and  that  the  service  which  they 
were  enabled  to  render  him  had  been  the  fruit  of  his  love,  and 
the  gift  of  his  grace.  Thus  should  all  our  services  be  viev^ed. 
If  they  be  regarded  by  us  as  grounds  of  self-preference  and 
self-complacency,  they  will  be  odious  to  God  in  proportion  as 
they  are  admired  by  us.  We  should  never  for  a  moment 
forget,  that  "  it  is  by  the  grace  of  God  we  are  what  we  are." 
"  It  is  God  who  gives  us  both  to  will  and  to  do,  and  that  too 
altogether  of  his  good  pleasure."  "  Oui-  sufficiency  even  for 
a  good  thought  is  derived  from  Him  alone."  Instead  of  ima- 
gining therefore  that  we  lay  God  under  obligations  to  us  for 
any  v^orks  that  we  do,  we  must  remember  that  the  more  we  do 
for  God,  the  more  we  are  indebted  to  God ] 

2.  That,  after  all  that  we  can  do,  we  need  an  in- 
terest in  the  atoning  blood  of  Christ — 

[This  was  clearly  manifested  by  the  sin-offering.  The  Na- 
zarite's  hair  was  not  burnt  on  the  altar  of  the  burnt-offerings, 
to  make  atonement,  but  with  the  fire  that  boiled  the  peace- 
offerings,  to  make  acknowledgment.  However  holy  our  lives 
be,  even  though  we  were  sanctified  to  God  from  the  very  womb, 
and  never  contracted  such  a  degree  of  pollution  as  shovdd  de- 
stroy our  hope  of  acceptance  with  him,  yet  must  we  be  washed 
in  "  the  fountain  open  for  sin,"  even  the  fountain  of  Christ's 
blood,  which  alone  "  cleanseth  from  all  sin."  There  is  iniquity 
cleaving  to  our  holiest  things  ;  and  an  atonement  is  as  neces- 
sary for  them  as  for  our  grossest  sins :  and  that  atonement 
can  be  found  only  in  the  sacrifice  of  Christ ] 

3.  That  when  our  term  of  separation  is  fulfilled, 
our  joys  shall  be  unrestrained  for  evermore — 

["After  that,  the  Nazarite  may  drink  wine":"  and,  aftei 
the  short  period  of  mortification  and  self-denial  assigned  us 
here,  we  shall  "  enter  into  the  joy  of  our  Lord,"  even  into 
"  his  presence,  where  there  is  fulness  of  joy,  and  pleasures  for 
evermore."  The  di'ead  of  pollution  shall  then  be  past ;  and 
the  tokens  of  humiliation  be  put  away.  Then  shall  we  "drink 
new  wine  in  the  kingdom  of  our  Father :"  and  O  !  how  sweet 
those  draughts,  of  which,  in  our  present  state  of  separation,  it 
was  not  permitted  us  to  taste  !  More  encouragement  than 
this  we  need  not,  we  cannot,  have.  Let  us  only  contemplate 
"  the  blessedness  of  those  who  die  in  the  Lord,"  and  we  shall 
need  no  other  inducement  to  live  unto  the  Lord ] 

"  ver.  20. 


10  NUMBERS,  VI.  23—27.  [146. 

Application — 

[The  term,  Nazarite,  imports  separation :  and  though,  as 
has  been  observed  before,  the  ordinances  relative  to  Nazarites 
are  no  longer  in  force,  their  duties,  in  a  spiritual  view,  are 
obligatory  on  us.  St.  Paul  says,  "  Come  out  from  among  the 
ungodly,  and  be  separate,  and  touch  not  the  unclean  thing  ; 
and  I  wiU  be  a  Father  unto  you,  and  ye  shall  be  my  sons  and 
daughters,  saith  the  Lord  Almighty."  You  remember  too  it  was 
observed,  that  "  God  raised  up  young  men  to  be  Nazarites." 
O  that  the  young  amongst  us  would  be  foremost  in  the  sur- 
render of  themselves  to  God !  How  would  the  world  be  bene- 
fited !   how  would  God  be  glorified ! With  respect  to 

females,  a  vow  of  theirs,  if  not  allowed  by  their  father  or  their 
husband,  was  made  void;  so  that  they  could  not  separate 
themselves,  as  Nazarites,  without  the  permission  of  those  who 
had  the  control  over  them°:  but  there  is  no  such  controlling 
power  now,  none  to  prevent  a  surrender  of  our  souls  to  God : 
the  answer  to  any  opposing  authority  must  be,  "  We  ought  to 
obey  God  rather  than  men."  Let  nothing  then  keep  us  from 
executing  the  purposes  which  God  has  inspired ;  but  let  us, 
both  old  and  young,  "  yield  up  ourselves  as  living  sacrifices 
unto  God,  assm-ed  that  it  is  no  less  a  reasonable,  than  it  is 
an  acceptable,  service  " ] 

o  Numb.  XXX.  1 — 16. 

CXLVL 

GOD    WILL    BLESS    HIS    OWN    ORDINANCES. 

Numb.  \a.  23 — 27.  On  this  tvise  ye  shall  bless  the  children  of 
Israel,  saying  unto  them.  The  Lord  bless  thee,  and  keep  thee: 
the  Lord  make  his  face  to  shine  upon  thee,  and  be  gracious 
unto  thee  :  the  Lord  lift  up  his  countenance  upon  thee,  and 
give  thee  peace.  And  they  shall  put  my  name  upon  the  chil- 
dren of  Israel,  and  I  to  ill  bless  them. 

THE  exercise  of  benevolence  is  that  which  every 
child  of  God  should  cultivate  to  the  uttermost :  but 
ministers  above  all  should  consider  it  as  the  distin- 
guishing badge  of  their  office :  they  are  compelled 
indeed  sometimes  to  "  use  sharpness ; "  but  whether 
they  rebuke,  or  whether  they  exhort,  they  should  be 
actuated  by  nothing  but  a  principle  of  love.  Under 
the  law,  it  was  a  very  important  part  of  the  priestly 
office  to  bless  the  people  ;  and  God  prescribed  a  form 
of  words  to  be  used  by  Aaron  and  his  sons  in  the 


146.J  GOD  WILL  BLESS  HIS  OWN  ORDINANCES.  11 

discharge  of  that  duty'' :  nor  can  any  words  better 
express  the  scope  and  end  of  the  Christian  ministry. 
If  the  people  be  brought  to  receive  abundant  com- 
munications of  grace  and  peace,  and  to  surrender  up 
themselves  entirely  to  God,  a  minister  can  desire 
nothing  more  in  this  world ;  his  labours  are  well 
repaid.  To  promote  this  blessed  end,  we  shall, 
I.  Explain  the  words  before  us — 

God  is  here  making  known  his  will  to  Moses,  and 
directing  him  what  orders  to  give  to  Aaron  and  his 
sons  respecting  the  execution  of  their  priestly  office  : 
and  there  are  two  duties  which  he  assigns  to  them ; 

1.  To  bless  the  people  in  God's  name — 

[This  was  repeatedly  declared  to  be  their  office  ^;  and  the 
constant  practice  of  the  Apostles  shews  that  it  was  to  be  con- 
tinued under  the  Christian  dispensation.  In  conformity  to 
their  example,  the  Christian  Church  has  universally  retained 
the  custom  of  closing  the  service  wdth  a  pastoral  benediction. 
We  are  not  indeed  to  suppose  that  ministers  can,  by  any 
power  or  authority  of  their  own,  convey  a  blessing'':  they  can 
neither  select  the  persons  who  shall  be  blessed,  nor  fix  the 
time,  the  manner  or  the  degree  in  which  any  shall  receive  a 
blessing:  but,  as  stewards  of  the  mysteries  of  God,  they  dis- 
pense the  bread  of  Hfe,  assuredly  expecting,  that  their  Divine 
Master  will  give  a  salutary  effect  to  the  ordinances  of  his  own 
appointment.  The  direction  in  the  text  was  confirmed  with 
an  express  promise,  that  what  they  spake  on  earth  shoidd  be 
ratified  in  heaven :  and  every  faithful  minister  may  take  en- 
couragement from  it  in  the  discharge  of  his  own  duty,  and  may 
consider  God  as  saying  to  him,  Bless  thou  the  congregation, 
"  and  I  will  bless  them^ ."'[ 

2.  To  claim  the  people  as  God's  property — 

[To  "  put  the  name  of  God  upon  them"  is,  to  challenge 
them  as  "  his  portion,  the  lot  of  his  inheritance  ® ."  This 
every  minister  must  do  in  most  authoritative  terms ;  and  not 
only  claim  them  as  his  property,  but  excite  them  with  all 
earnestness  to  surrender  up  themselves  to  his  service.  Nor 
shall  their  exhortations  be  lost ;  for  God  will  accompany  them 
"  with  the  Holy  Ghost  sent  down  from  heaven;"  and  the 

^  The  circumstance  of  its  being  a  prescribed  form  of  words,  did 
not  render  it  the  less  efficacious  for  the  people's  good. 
^  Dent.  xxi.  5.  <=  Acts  iii.  12. 

^  To  this  effect,  see  Luke  x.  5,  6.  and  John  xx.  23. 
«  Deut.  xxxii.  9. 


12  NUMBERS,  VL  23—27.  [146. 

people,  constrained  by  a  divine  impulse,  shall  say,  "  I  am  the 
Lord's  ^"  Moreover,  in  their  intercessions  for  the  people,  they 
are  also  to  urge  this  plea  with  God  on  their  behalf  s.  Thus 
are  they  to  strengthen  the  connexion  between  God  and  them ; 
and  to  promote  that  fellowship  with  God,  which  is  the  end,  as 
well  as  means,  of  all  spiritual  communications.] 

Having  thus  explained  the  general  import  of  the 
words,  we  shall, 
II.  Notice  some  truths  contained  in  them — 

Amidst  the  many  profitable  observations  that  may- 
be deduced  from  the  text,  there  are  some  deserving 
of  peculiar  attention : 

1.  The  priests  under  the  law,  while  they  blessed 
the  people,  typically  represented  the  office  of  Christ 
himself — 

[Christ  as  our  High-Priest  performs  every  part  of  the 
priestly  office :  and  it  is  remarkable  that  he  was  in  the  very 
act  of  blessing  his  disciples,  when  he  was  taken  up  from  them 
into  heaven'^.  Nor  did  he  then  cease,  but  rather  began,  as  it 
were,  to  execute  that  office,  which  he  has  been  fuffilHng  from 
that  time  to  the  present  hour.  St.  Peter,  preaching  after- 
wards to  a  vast  concourse  of  people,  declared  to  them,  that  to 
bless  them  was  the  great  end  for  which  Jesus  had  ascended, 
and  that  he  was  ready,  both  as  a  Prince  and  a  Saviour,  to 
give  them  repentance  and  remission  of  sins'.  Let  us  then 
conceive  the  Lord  Jesus  standing  now  in  the  midst  of  us, 
and,  with  uplifted  hands,  pronouncing  the  benediction  in  the 
text ;  is  there  one  amongst  us  that  would  not  cordially  add, 
"  Amen,  Amen  ?  "  Nor  let  this  be  thought  a  vain  and  fanciful 
idea,  since  he  has  promised  to  be  wherever  two  or  three  are 
gathered  together  in  his  name,  and  that  too,  for  the  very  pur- 
pose which  is  here  expressed^.] 

2.  Though  ministers  are  used  as  instruments  to 
convey  blessings,  God  himself  is  the  only  author  and 
giver  of  them — 

[The  very  words,  which  the  priests  were  commanded  to 
use,  directed  the  attention  of  all  to  God  himself;  nor  could  the 
frequent  repetition  of  Jehovah's  name  fail  to  impress  the  most 
careless  auditor  with  a  conviction,  that  the  blessing  could  come 
from  God  alone.    Perhaps  too  the  mystery  of  the  Holy  Trinity 

f  Isai.  xliv.  3 — 5.  e  Dan.  ix.  17 — 19.   Jar.  xiv.  9. 

•>  Luke  xxiv.  50,  51.  •  Acts  iii.  26.  and  v.  31. 

^  Compare  Matt,  xviii.  20.  with  Exod.  xx.  24. 


146.]]  GOD  WILL  BLESS  HIS  OWN  ORDINANCES.  13 

might  be  intimated  in  these  expressions';  since  it  is  certain 
that  we,  under  the  clearer  light  of  the  Gospel,  are  taught  to 
look  to  the  Father,  Son,  and  Holy  Ghost,  as  the  distinct, 
though  united,  authors  of  all  spiritual  good"\  We  ought 
indeed  to  reverence  God's  mmisters  as  the  authorized  dis- 
pensers of  his  blessings " ;  but  we  must  look  for  the  blessings 
themselves  to  God  alone ;  and  endeavoru"  to  exercise  faith  on 
the  Father  as  the  fountain  of  them,  on  Christ  as  the  channel  in 
which  they  flow,  and  on  the  Holy  Spirit  as  the  agent,  by  whose 
divine  energy  they  are  imparted  to  the  soul°.  At  the  same 
time  we  should  remember  the  obligation  which  these  mercies 
lay  us  under  to  devote  ourselves  entirely  to  the  service  of  our 
gracious  and  adorable  Benefactor.] 

3.  However  weak  the  ordinances  be  in  themselves, 
yet  shall  they,  if  attended  in  faith,  be  available  for 
our  greatest  good — 

[Nothing  can  be  conceived  more  simple  in  itself  than  a 
priestly  benediction :  yet,  most  undoubtedly,  it  brought  down 
many  blessings  upon  the  people.  And  can  we  suppose  that 
God  will  put  less  honour  upon  his  ordinances  under  the  Gospel 
dispensation?  Shall  not  "grace,  mercy  dead. peace,  flow  down 
from  God  the  Father,  and  from  the  Lord  Jesus  Christ,"  in 
answer  to  the  fervent  intercessions  of  his  ministers  p?  Though 
ministers  be  but  earthen  vessels,  yet  shall  they  impart  unto 
the  people  the  richest  treasures  i.  Their  word  shall  not  be  in  . 
vain,  but  shall  accomplish  God's  good  pleasure,  and  prosper  in 
the  thing  whereunto  he  has  sent  it"^.  Let  not  then  the  bene- 
diction be  so  often  slighted,  as  though  it  were  only  a  signal  to 
depart :  but  while  it  is  delivered  with  solemnity  in  the  name 
of  God,  let  every  heart  be  expanded  to  receive  the  benefit. 
Let  every  one  consider  himself  in  particular  as  the  person 
addressed^;  and  may  the  experience  of  all  attest  at  this  time, 
that  God  is  ready  to  "  grant  us  above  all  that  we  can  ask 
or  think."] 

1  See  BishoiD  Patrick  on  the  place.  "*  2  Cor.  xiii.  14. 

n  1  Thess.  V.  13.  »  Rev.  i.  4,  5. 

P  2  Tim.  i.  2.  These  three  words  seem  to  contain  all  that  is  implied 
in  the  text.  i  2  Cor.  iv.  7.  '■  Isai.  Iv.  10,  11. 

s  "  Thee  "  was  repeated  six  times,  though  addressed  to  the  whole 
congregation,  that  every  person  might  feel  himself  as  much  interested 
us  if  he  alone  were  present.     See  the  text. 


14  NUMBERS,  IX.  21—23.  [147. 

CXLVII. 

THE  JOURNEYS  OF  ISRAEL  REGULATED  BY  GOD. 

Numb.  ix.  21 — 23.  So  it  ivas,  when  the  cloud  abode  from  even 
unto  the  morning,  and  that  the  cloud  was  taken  up  in  the 
morning,  then  they  journeyed :  whether  it  was  by  day  or  by 
night  that  the  cloud  ivas  taken  up,  they  journeyed.  Or  lohether 
it  were  tivo  days,  or  a  month,  or  a  year,  that  the  cloud  tarried 
upon  the  tabernacle,  remaining  thereon,  the  children  of  Israel 
abode  in  their  tents,  and  journeyed  not :  but  when  it  was 
taken  up,  they  journeyed.  At  the  commandment  of  the  Lord 
they  rested  in  their  tents,  and  at  the  commandment  of  the 
Lord  they  journeyed :  they  kept  the  charge  of  the  Lord,  at 
the  commandment  of  the  Lord  by  the  hand  of  Moses. 

THE  conducting  of  Israel  in  the  wilderness  by  a 
pillar  and  a  cloud  is  often  mentioned  in  the  Holy 
Scriptures  ;  but  in  no  place  so  fully  as  here.  From 
the  fifteenth  verse  to  the  end  of  this  chapter  is  the 
same  truth  repeated  again  and  again,  with  very  little 
variation.  It  should  seem,  however,  that  the  guiding 
of  Israel  was  not  the  only  use  of  the  pillar  and  the 
cloud.  These  conductors  appear,  indeed,  to  have 
rested  on  the  tabernacle  ;  but  to  have  occupied  at  the 
same  time  such  a  space,  as  to  give  light  to  the  whole 
camp  of  Israel  by  night,  and  to  afford  them  a  cooling 
shade  by  day ;  so  that  the  people  might  be  protected 
from  the  burning  rays  of  the  sun,  which,  in  that 
climate,  nothing  but  a  miracle  could  enable  them  for 
a  continuance  to  sustain.  This  information  we  have 
from  David,  who  says,  that  God  "  spread  a  cloud  for 
a  covering;  and  fire,  to  give  light  in  the  nights"  But 
the  regulating  of  their  motions  is  that  particular 
point  to  which  my  text  adverts  ;  and  to  which  there- 
fore, exclusively,  I  shall  direct  your  attention.  It  is 
obvious,  that  the  extreme  uncertainty  of  the  move- 
ments made  by  the  cloud  must  keep  the  people  in 
continual  suspense.  This  was  a  state  of  discipline 
proper  for  them.  And  we  shall  find  it  a  profitable 
subject  of  contemplation,  if  we  consider, 
I.  The  use  of  this  discipline  to  them — 

a  Ps.  cv.  39. 


147.1       '^^^  JOURNEYS  OF  ISRAEL  REGULATED  BY  GOD.       15 

The  whole  system  of  God's  dealings  with  them  in 
the  wilderness  was  intended  to  promote  their  spiri- 
tual welfare.  Moses,  at  the  close  of  their  wanderings 
there,  says  to  them,  *'  Thou  shalt  remember  all  the 
way  which  the  Lord  thy  God  led  thee  these  forty 
years  in  the  wilderness,  to  humble  thee,  and  to  prove 
thee,  to  know  what  was  in  thy  heart,  whether  thou 
wouldest  keep  his  commandments,  or  no''."  But 
the  circumstance  mentioned  in  my  text  was  of  very 
peculiar  use : 

1.  To  shew  them  what  they  were — 

[Triily  they  were  a  rebellious  and  stiff-necked  people, 
even  from  the  first  moment  that  God  sent  to  take  them  under 
his  more  immediate  protection •=.  The  very  moment  that  any 
thing  obstructed  their  wishes,  or  disappointed  their  expec- 
tations, they  murmured  against  the  Lord.  The  mercies  they 
received  were  altogether  overlooked  by  them,  and  produced  no 
effect  to  compose  their  minds,  or  to  reconcile  them  to  any  thing 
which  bore  an  untoward  aspect.  The  wonders  of  Egypt,  and 
the  passage  of  the  Red  Sea,  with  the  destruction  of  all  their 
enemies  in  the  mighty  waters,  were  soon  forgotten :  "  they 
were  disobedient  at  the  sea,  even  at  the  Red  Sea*^."  To  such 
a  degree  did  they  rage  against  the  dispensations  of  Heaven, 
that  they  fr-equently  regretted  that  ever  they  had  come  out  of 
Egypt,  and  occasionally  proposed  to  make  a  captain  over 
them,  and  return  thither  again. 

Now  the  particular  dispensation  mentioned  in  my  text  had 
a  strong  tendency  to  ehcit  these  miholy  feelings.  For  some- 
times the  cloud  moved  by  day ;  at  other  times  it  commenced 
its  motions  by  night :  and  the  whole  people  were  compelled 
to  follow  it  immediately,  or  to  be  left  behind.  Sometimes  it 
continued  its  course  for  days  and  nights  together  without 
intermission ;  at  other  times  it  stopped  for  days,  and  months, 
and  even  a  whole  year  together,  without  ever  moving  from  its 
place.  These  inequalities  greatly  irritated  their  rebeUious 
spirit.  On  one  occasion,  we  are  told,  "  they  departed  from  the 
mount  of  the  Lord  three  days'  journey  :  and  the  ark  of  the 
covenant  of  the  Lord  went  before  them  in  the  three  days' 
journey,  to  search  out  a  resting-place  for  them^ :"  from  whence 
it  is  evident,  that  they  found  no  restmg-place  during  those 
three  days.  And  what  was  the  effect  of  this  upon  their  im- 
patient minds  ?  They  so  murmured  against  the  Lord,  as  to 
provoke  him  greatly  to  anger.  Moses  says,  "  The  people 
complained :  and  it  displeased  the  Lord :  and  the  Lord  heard 

b  Deut.  viii.  2.      <=  Deut.  ix.  7,  24.      d  Pg.  cvi.  7.     ^  Numb.  x.  33. 


16  NUMBERS,  IX.  21—23.  [147. 

it ;  and  his  anger  was  kindled :  and  the  fire  of  the  Lord  burnt 
among  them,  and  consumed  them  that  were  in  the  uttermost 
parts  of  the  camp^."  On  another  occasion,  when  "  they  had 
jovu-neyed  from  Momit  Hor,  by  the  way  of  the  Red  Sea,  to 
compass  the  land  of  Edom,"  we  are  told,  "  the  soul  of  the  peo- 
ple was  much  discouraged  because  of  the  way.  And  the  people 
spake  against  God,  and  against  Moses,  Wlierefore  have  ye 
brought  us  up  out  of  Egypt,  to  die  in  the  wilderness  s?"  Nor 
were  then-  e-v-il  passions  less  called  forth  by  the  long  suspension 
of  their  movements.  A  whole  year  without  any  progress  was 
a  severe  trial  to  their  impatient  minds,  when  a  less  space  than 
that  had  sufficed  to  brmg  them  from  the  brick-kilns  of  Egypt 
to  the  borders  of  the  promised  land.  Had  nothing  occurred  to 
try  them,  they  would  never  have  "  known  what  spirit  they 
were  of;"  but,  when  such  frequent  occasions  were  administered 
for  the  discovery  of  their  evil  dispositions,  it  was  impossible  but 
that  they  must  see  and  acknowledge  that  they  were  indeed  "  a 
rebelHous  and  stiff-necked  generation."] 

2.  To  shew  them  what  they  should  be — 

[In  this  respect,  the  disciphne  here  used  was  admirably 
calculated  to  inform  their  mmds. 

Ahuighty  God,  by  a  visible  symbol  of  his  presence,  gra- 
ciously undertook  to  guide  them  in  all  their  way.  On  every 
occasion  of  need,  he  shewed  himself  abundantly  sufficient  for 
the  task  he  had  undertaken.  To  his  power  there  was  no  limit, 
whether  to  subdue  their  enemies,  or  to  supply  their  wants.  What, 
then,  became  them,  but  to  express  the  deepest  gratitude  for 
tliis  wonderful  condescension,  and  to  commit  themselves  entirely 
to  his  fatherly  care  ?  Their  song  at  the  Red  Sea  should  have 
continued  to  be  their  song  under  all  circumstances  :  "  Wlio  is 
like  unto  thee,  O  Lord,  amongst  the  gods  ?  Wlio  is  like  thee, 
glorious  in  holiness,  fearful  in  praises,  doing  wonders^?" 

Wlien  circumstances  arose  that  were  trying  to  their  feehngs, 
or  which  they  were  not  altogether  able  to  account  for,  one 
might  expect  that  their  past  experience  of  God's  wisdom  and 
goodness  would  suffice  to  allay  any  rising  irritation,  and  to 
induce  a  submission  to  his  sovereign  will.  They  knew  what 
ready  acquiescence  they  themselves  expected  from  their  own 
chikben  and  servants,  in  any  appointments  which  they  should 
make  :  and  it  was  but  reasonable  that  they  shoidd  place  the 
same  confidence  in  God,  as  they  themselves  required  of  their 
fellow-creatures. 

The  successive  orders  to  proceed  or  stop  woidd  naturally 
lead  them  to  consider  themselves  as  altogether  at  God's  dis- 
posal, and  to  seek  all  then*  happiness  in  serving  and  obeying 

<■  Numb.  xi.  1.  e  Numb.  xxi.  4,  5.  '^  Exod.  xv.  11. 


147.1       THE  JOURNEYS  OF  ISRAEL  REGULATED  BY  GOD.        IT 

liim.  What  should  they  do,  but  keep  themselves  in  readiness 
at  any  time,  in  any  way,  to  any  extent  to  follow  his  leadings 
and  fulfil  his  will  ? 

The  precise  state  of  mind  which  this  dispensation  called  for 
was  that  which  comprised  their  entire  duty,  and  would  ulti- 
mately conduce  to  their  truest  happiness.] 

But  it  was  not  for  their  sakes  only  that  this  dis- 
cipline was  used,  but  for  ours  also;  as  will  clearly 
appear,  whilst  we  consider, 

II.  The  instruction  it  conveys  to  us — 

We  should  not  limit  these  things  to  the  generation 
then  existing,  nor  to  that  peculiar  people.  The 
whole  of  that  mysterious  dispensation  had  a  refer- 
ence to  the  dispensation  under  which  we  live:  and 
the  particular  circumstance  mentioned  in  our  text  is 
expressly  spoken  of  in  that  view :  "  The  Lord  will 
create  upon  every  dwelling-place  of  Mount  Zion,  and 
upon  her  assemblies,  a  cloud  and  smoke  by  day,  and 
the  shining  of  a  flaming  fire  by  night:  for  upon  all 
the  glory  shall  be  a  defence'."  It  may  well  be  con- 
sidered as  teaching  us, 

1.  What  we  may  expect  from  God — 

[There  was  no  mercy  vouchsafed  to  the  Jews,  which  we 
may  not  expect  at  God's  hands.  In  fact,  all  that  he  did  for 
them,  he  will  do  for  us.  Did  he  direct  them  in  all  their  way? 
he  will  go  before  us  also,  and  dii'ect  our  way.  This  he  declares, 
in  many  express  promises  :  "In  all  thy  ways  acknowledge 
him,  and  he  shall  direct  thy  paths  ^"  We  may  say  of  God's 
people  now,  as  certainly  as  of  his  people  of  old,  "  Tlie  steps  of 
a  good  man  are  ordered  of  the  Lord^:"  and,  "  The  Lord  shall 
guide  thee  continually  "\" 

But  we  must  be  careful  not  to  form  wrong  notions  respect- 
ing the  guidance  which  we  are  authorized  to  expect.  The 
Jews  Hved  under  a  dispensation,  the  blessings  whereof  were 
chiefly  carnal  :  but  we  live  under  a  dispensation  which  is 
altogether  spiritual :  "  We  walk  by  faith,  and  not  by  sight"." 
It  is  not  by  any  thing  obvious  to  the  senses  that  God  will 
guide  us  ;  but  by  his  word  and  Spirit.  His  word  is  the  one 
rule  by  which  we  are  to  walk.  There  is  not  any  thing  we  are 
bound  to  do,  but  we  may  find  it  there  ;  nor  any  thing  con- 
tained in  that  blessed  volume,   but  what,    according  to   our 

'  Isai.  iv.  5.  ^  Prov.  iii.  6.  '  Ps.  xxxvii.  23. 

™  Isai.  Iviii.  11.        "  2  Cor.  v.  7. 
VOL.  n.  c 


18  NUMBERS,  IX.  21—23.  [147. 

ability,  we  are  bound  to  do.  Every  thing  must  be  referred 
"  to  the  Law  and  to  the  testimony  ;"  and  agreeably  to  that 
must  we  move  in  all  things.  We  are  not  to  expect  the  Holy 
Spirit  to  direct  us  by  any  impulses  unconnected  with  the 
word.  To  be  looking  for  visions,  or  impressions  of  any  kind 
independent  of  the  word,  is  to  delude  our  own  souls.  The 
way  by  which  the  Holy  Spirit  will  guide  us  is  this :  He  vnll 
sanctify  the  dispositions  and  desires  of  our  souls,  and  thus 
enable  us  to  "  discern  good  from  evil,  and  light  from  dark- 
ness." He  \vill  give  us  "  a  single  eye :  and  then  our  whole 
body  will  be  full  of  light"."  Then  we  shall  be  prepared  to 
understand  the  word;  and  be  enabled  and  inclined  to  follow 
it :  and  in  this  way  he  will  fulfil  liis  promise,  that  we  "  shall 
hear  a  voice  beliind  us,  saying.  This  is  the  way  ;  walk  ye  in  it  p." 
This  is  exactly  what  he  has  taught  us  to  expect :  "  The  meek 
he  will  guide  in  judgment,  the  meek  he  will  teach  his  tvai/'^:" 
the  judgment  shall  be  rectified,  in  the  first  instance,  by  the  in- 
fluence of  the  Holy  Spirit;  and  then  shall  the  loay  of  duty  be 
made  clear  before  our  face;  the  word  becoming,  not  only  "a 
light  to  our  feet  in  general,  but  a  lantern"  to  our  every  step^] 

2.  What  we  should  render  to  him — 

[If  we  could  but  realize  the  state  of  mind  which  this 
mode  of  conducting  Israel  required,  we  should  see  at  once 
what  are  those  graces  which  we  should  cultivate  in  our  journey 
towards  the  heavenly  land. 

We  should  exercise  dependence  without  anxiety — submission 
without  vrurmuring — obedience  ivithout  reluctance. 

We  should  depend  on  him  ivithout  anxiety.  We  should  leave 
God  altogether  to  "choose  our  inheritance  for  us%"  and  to 
"  appoint  the  bounds  of  our  habitation  *."  We  should  consider 
ourselves  as  entirely  under  his  care  and  guidance,  as  a  child  is 
under  the  direction  of  his  father:  and,  being  assured  of  his 
fatherly  regards  towards  us,  we  should  "  cast  our  care  alto- 
gether upon  him"." 

We  should  submit  to  him  without  murmuring.  We  cannot 
see  the  reasons  of  all  his  dispensations :  nor  is  it  needful  we 
should.  We  should  feel  convinced  of  this,  that,  however  inex- 
plicable they  may  be  to  us,  he  is  too  wise  to  err,  and  too  good 
to  inflict  pain  without  some  adequate  cause.  We  should 
"  know  in  whom  we  have  believed;"  and  satisfy  ourselves  with 
this  composing  thought,  "  What  I  know  not  now,  I  shall 
know  hereafter''." 

We  should  obey  him  without  reluctance.  We  must  not  in- 
quire whether  his  commands  be  pleasing  to  flesh  and  blood, 

»  Matt.  vi.  22.      p  Isai.  xxx.  21.      n  Ps.  xxv.  9.      r  Ps.  cxix.  105. 
s  Ps.  xlvii.  4.        t  Actsxvii.  26.      "  I  Pet.  v.  7.      ^  John  xiii.  7. 


148.1  MOSEs'  INVITATION  TO  IIOBAB.  19 

or  not:  we  must  be  anxious  only  to  know  what  his  will  is: 
and  then,  though  it  be  to  march  at  midnight,  or  to  continue 
our  journey  for  many  wearisome  days  and  nights  together,  or 
to  be  kept  by  his  pro^idence  in  a  state  of  inactivity  for  years, 
we  should  rise  to  the  occasion,  and  endeavour  to  approve  our- 
selves to  him  as  faithful  and  obedient  children. 

In  a  word,  to  be  continually  with  him,  enjoying  his  presence, 
fulfilhng  his  will,  and  pressing  forward  to  his  glory,  this  is  the 
Christian's  duty :  this  is  the  very  end  of  his  redemption,  and 
the  way  to  his  inheritance.] 

Address — 

[Consider  yourselves  now  in  the  state  of  Israel  advancing 
through  the  wilderness :  and  expect  that,  "  as  God's  children, 
ye  shall  be  led  by  his  Holy  Spii-it^."  Yet  be  careful  not  to 
expect  more  than  God  has  promised.  Do  not  suppose  that 
you  shall  be  so  led  as  to  be  kept  from  all  error.  It  is  not 
God's  design  to  render  any  man  infallible,  or  so  to  guide  him 
that  he  shall  have  no  ground  for  fear  and  self-distrust.  We 
must,  under  all  circumstances,  feel  a  jealousy,  lest  Satan  should 
take  advantage  of  us,  or  our  own  deceitful  hearts  should  be- 
guile us.  The  Israelites,  though  under  the  cloud,  fell  short  of 
the  promised  land^,  because  "  their  hearts  were  not  right 
with  God,  neither  were  they  steadfast  in  his  covenant^."  But, 
if  you  wdll  "  follow  the  Lord  fully,"  you  may  look  up  to  him 
with  holy  confidence,  that  now  "  he  will  guide  you  by  his 
counsel,  and  hereafter  he  will  receive  you  to  glory^"'\ 

yRom.  viii.  14.     ^  1  Cor.x.  1,5.     a  Ps.  Ixxviii.  37.     ^  Ps.  Ixxiii.  24. 


CXLVIII. 

MOSEs'  INVITATION  TO  HOBAB. 

Numb.  X.  29.  And  Moses  said  unto  Hobah,  the  son  of  Raguel 
the  Midianite,  Moses'  father-in-law,  We  are  journeying  unto 
the  place  of  which  the  Lord  said,  I  loill  give  it  yo%(.  Come 
thou  with  ns;  and  we  will  do  thee  good:  for  the  Lord  hath 
spoken  good  concerning  Israel.^ 

HOBAB,  it  should  seem,  was  the  son  of  Jethro, 
who  is  here    called   Raguel,  and   in  another  place 

*  If  this  were  the  subject  of  an  Address  previous  to  confirmation, 
it  might  be  treated  thus  : 

I.  The  invitation — 

[Whither  was  Moses  going  ?     To  the  land  of  Canaan 

There  was  not  a  child  in  all  the  camp  of  Israel,  who  did  not  know 
whence    he    had  been    brought,   and    whither  he  was  bending    his 

course 

c2 


20  NUMBERS,  X.  29.  [148. 

Reuel'*.  He  was  the  brother  of  Zipporah,  whom  Moses 
had  married  in  the  land  of  Midian.  Both  Jethro,  and 
his  son  Hobab,  had  accompanied  Moses  for  a  season: 
but  Jethro  had  left  him  some  time  since*":  and  Hobab 
also  now  proposed  to  leave  him,  and  "  to  go  back  to 
his  own  country  and  kindred."  But  Moses  besought 
him  not  to  go,  but  to  proceed  with  Israel  to  the 
promised  land;  assuring  him,  that,  though  aMidianite, 
he  should  participate  in  all  the  blessings  which  God 
designed  for  Israel.  On  finding  that  this  consideration 
was  not  sufficient  to  influence  his  mind,  Moses  urged 
the  services  which  Hobab  might  render  to  Israel  in 
their  journey  through  the  wilderness;  for  though  God 
had  undertaken  to  guide  Israel  through  the  wilder- 
ness, and  to  provide  for  and  protect  them  in  the  way, 
yet  there  were  many  local  circumstances  which  Hobab 
^was  acquainted  with,  by  the  communication  of  which, 
from  time  to  time,  he  might  render  very  essential 
services  to  Moses  and  to  all  Israel. 


This  is  really  the  state  of  God's  Israel  now.  They  are  all  sensible 
that  they  have  been  brought  out  of  bondage  to  sin  and  Satan  :  and 
there  is  not  one  amongst  titcm  who  does  not  consider  himself  as  a  pil- 
grim here,  and  is  not  daily  pressing  forward  to  the  heavenly  Canaan 
as  his  rest,  his  portion,  his  inheritance. 

And  is  not  this  the  course  which  you  are  now  about  to  enter  upon  ? 
Look  at  the  vows  which  were  made  for  you  in  your  baptism,  and 
which  you  are  now  about  to  take  upon  yourselves.  Are  you  not 
solemnly  pledging  yourselves  to  renounce  the  devil  and  all  Ids  works, 
the  pomps  and  vanities  of  this  wicked  world,  and  all  the  sinful  lusts 
of  the  flesh,  &c.  &c.  &c.  ?  This  then  is  the  very  thing  which  the 
journeying  of  the  Israelites  in  the  wilderness  shadowed  forth,  and 
which  all  God's  Israel  at  this  very  time  are  doing. 

We  say  then  to  you,  yea,  to  every  one  of  you  in  particvdar,  "  Come 
thou  with  us."  Though  thou  be  young,  like  Hobab,  come  with  us :  yea, 

though  thy  father  Jethro  be  gone  back,  "come  thou  with  us" ] 

II.  The  arguments,  &c. — 

These  may  be  nearli/  as  stated  in  the  Sermon,  except  that,  in 
the  benefits  accruing  to  them,  the  benefits  of  early  piety  may  be  stated : 
and,  in  the  bcnejits  ivhich  they  waij  confer,  it  may  be  shewn  what 
blessings  they  may  be  to  their  young  companions,  and  possibly  to  their 
own  parents  also. 

For  an  Address  after  confirmation,  corresponding  with  this,  see  that 
on  Numb.  xiv.  3,  4. 

a  Exod.  ii,  18.  b  Exod.  xviii.  27. 


148.]  MOSES'  INVITATION  TO  HOBAB.  21 

Whether  Moses  prevailed  with  Hobab  to  alter  his 
determination,  does  not  certainly  appear.  But  it 
seems  rather  that  he  did  succeed,  because  we  find 
the  descendants  of  Hobab  actually  settled  in  Canaan, 
and  dwelhng  in  the  midst  of  the  tribe  of  Judah,  not 
indeed  as  blended  with  them,  but  as  a  distinct  people  ^ 
This  however  is  of  no  importance  to  us.  It  is  the 
invitation  only  that  we  are  concerned  about :  and  we 
hope  that,  when  the  arguments  with  which  it  is 
enforced  are  duly  considered,  the  success  with  us 
shall  not  be  doubtful,  whatever  it  might  be  with  him. 
There  is  a  land  of  promise  towards  which  the  true 
Israel  are  yet  journeying,  under  the  conduct  of  our 
great  Lawgiver,  the  Lord  Jesus  Christ;  and  in  their 
name  is  the  invitation  addressed  to  all  of  us;  "  Come 
thou  with  us;  and  we  will  do  thee  good." 

But,  that  we  may  have  clearer  views  of  this  matter, 
let  us  distinctly  consider, 

I.  The  invitation — 

That  the  journey  of  Israel  in  the  wilderness  was 
altogether  typical  of  our  journey  heaven-ward,  is  well 
known.  When  therefore,  in  the  name  of  all  Israel, 
we  say  to  every  individual  amongst  us,  "  Come  thou 
with  us,"  we  must  be  understood  to  say, 

1.  Set  your  faces  in  good  earnest  towards  the 
promised  land — 

[There  is  "  a  land  of  which  God  has  said,  I  will  give  it 
you."  And  it  is  a  good  land;  "  a  land  flowing  with  milk  and 
honey ;"  a  land  "  where  you  shall  eat  bread  without  scarce- 
ness;"  and  enjoy  "a  rest"  from  all  enemies,  and  from  all 
labours,  for  evermore''.  Towards  that  land  all  the  Israel  of 
God  are  journeying :  they  consider  this  world  as  a  wilderness, 
in  which  they  are  pilgrims  and  sojourners;  and  the  object  of 
every  step  which  they  take  in  it  is,  to  advance  nearer  to  their 
desired  home.    Let  every  one  of  us  join  himself  to  them.     Let 

us  estimate  aright  the  mheritance  prepared  for  us 

Let  us  lose  no  further  time  in  commencing  our  journey  towards 

it Let  us  engage  in  the  pursuit  of  it  with  all  the  ardour 

that  the  object  requires And  let  us  "  fear,  lest  a  pro- 
mise being  left  us  of  entering  into  it,  any  of  us  should  even  seem 
to  come  short  of  it^."] 

^  Judg.  i.  16.  andiv.  11,  17.      "J  Heb.iv.  9.  1  Pet.i.  4.      eHeb.iv.  1. 


22  NUMBERS,  X.  29.  [148. 

2.  Let  nothing  be  suffered  to  retard  you  in  your 
progress- thitherward — 

[Hobab  was  solicited  to  postpone  all  regard  for  his  family 
and  country  to  the  attainment  of  the  promised  land.  And  such 
is  our  duty  also.  Our  blessed  Lord  has  said,  "  He  that  loveth 
father  or  mother  more  than  me,  is  not  worthy  of  me :"  "If 
any  man  come  to  me,  and  hate  not  his  father  and  mother,  yea, 
and  his  own  life  also  (in  comparison  of  me),  he  camiot  be  my 
disciple :"  "  He  that  will  save  his  hfe,  shall  lose  it ;  and  he 
that  loseth  his  Hfe  for  my  sake,  shall  find  it^."  There  Avill  be 
difficulties  and  obstructions  which  we  must  meet  with  ;  but  we 
must  meet  them  manfvilly :  and,  whatever  be  the  cross  that  Hes 
in  our  way,  we  must  take  it  up,  yea,  and  glory  in  it,  and  rejoice 
that  we  are  counted  worthy  to  bear  it  for  His  sake.  For,  what 
is  the  fa^■our  of  man  in  comparison  of  the  favour  of  God,  or  the 
preservation  of  earthly  interests  in  comparison  of  a  heavenly 
inheritance  ?  "  What  would  it  profit  us  if  we  gained  the  whole 
world,  if  at  the  same  time  we  lost  our  own  souls  ?  or  what  shall 
a  man  give  in  exchange  for  his  soul  ?"  Nor  let  this  sacrifice 
appear  great:  it  is  no  other  than  was  made  by  Abraham  s,  and 
Moses ^,  and  the  Apostles  of  our  Lord',  and  all  the  primitive 
Christians'^:  nay,  it  is  made  daily  even  for  the  sake  of  a  con- 
nexion with  an  earthly  object' :  much  more  therefore  may  it 
be  made  for  an  union  with  Christ ;  who  offers  himself  to  us  only 
on  these  express  terms ;  "  Hearken,  O  daughter,  and  consider, 
and  incline  thine  ear :  forget  also  thine  own  people  and  thy 
father's  house  :  so  shall  the  King  have  pleasure  in  thy  beauty : 
for  he  is  thy  Lord,  and  worship  thou  liim°\"] 

3.  Proceed  steadily  till  you  are  in  possession  of  it — 

[Hobab  had  abode  with  Moses  some  considerable  time :  but 
at  last  he  grew  weary  of  the  way,  and  determined  to  return.  It 
must  not  be  thus  with  us.  We  must  not  run  well  for  a  season 
only,  but  unto  the  end,  if  we  would  obtain  the  prize.  We  must 
"  never  be  weary  of  well-doing,"  or  "  look  back  after  having 
put  our  hand  to  the  plough  ;"  but  "  by  patient  continuance  in 
well-doing  must  seek  for  glory  and  honour  and  immortality." 
"  If  any  one  of  us  turn  back,"  says  God,  "  my  soul  shall  have 
no  pleasure  in  him."  "  It  were  even  better  for  us  never  to 
have  known  the  way  of  righteousness,  than,  after  having  known 
it,  to  turn  from  the  holy  commandment  delivered  to  us."  It 
is  "  he  only  who  endureth  unto  the  end,  that  shall  ever 
iinally  be  saved."] 

f  Matt.  X.  37—39.     Luke  xiv.  26.  s  Gen.  xii.  1—4. 

^  Hi'l).  xi.  24— 2G.  i  Mark  x.  28.  ^  Acts  iv.  32. 

'  Eph.  v.  31.  m  Ps.  xlv.  10,  11. 


148.1  MOSEs'  INVITATION   TO  HOBAB.  23 

4.  Object  not,  that  they  who  give  this  invitation 
are  a  mere  party — 

[Whose  fault  is  it,  if  they  be  a  party  ?  Is  it  theirs  who 
are  going  heaven-ward ;  or  those  who  will  not  advance  a  step 
towards  it  ?  Are  those  who  "  enter  in  at  the  strait  gate,  and 
walk  in  the  narrow  way  that  leadeth  unto  life,"  to  be  blamed, 
because  the  great  mass  of  mankind  prefer  "  the  broad  road  that 
leadeth  to  destruction?"  But  if  they  must  be  called  a  party, 
let  me  tell  you  what  party  it  is  :  it  consists  of  such  as  Moses 
summoned  to  his  aid,  "  Wlio  is  on  the  Lord's  side  ?  let  liim 
come  unto  me"."  Yes,  they  are  those  who  are  "on  the  Lord's 
side  : "  and  if  that  be  a  fault,  let  them  bear  it.  But  who  is  at 
the  head  of  thai  party  ?  When  we  know  that  it  is  the  Lord 
Jesus  Christ  himself",  and  that  "  the  whole  world  besides  lieth 
under  the  dominion  of  the  wicked  onei',"  we  need  not  be 
ashamed.  If  tliis  objection  have  any  force,  it  had  the  same 
force  against  the  Israelites  who  had  come  out  of  Egypt ;  (for 
they  were  but  a  party,  in  comparison  of  those  whom  they  had 
left  behind :)  yea,  against  the  Apostles  and  the  primitiv(?  Chris- 
tians it  lay  with  still  greater  force ;  for  they  were,  specially 
at  first,  as  nothing  in  comparison  of  their  opponents.  If  those 
who  invite  us  to  join  them  be  but  "  a  little  flock,"  stiU  they  are 
the  flock  to  whom  exclusively  "  the  kingdom  of  heaven  shall  be 
given  1 :"  and  therefore  we  would  urge  you  all  to  join  them 
without  delay.] 

To  give  yet  further  weight  to  the  invitation,  I  will 
call  your  attention  to, 

II.  The  arguments  with  which  it  is  enforced — 

Two  considerations  Moses  proposed  to  Hobab  : 
first,  the  benefit  that  would  accrue  to  himself;  and 
next,  the  benefit  which  he  would  confer  on  Israel. 
Similar  considerations  also  may  fitly  be  proposed  t3 
us.     Consider  then,  if  ye  accept  the  invitation, 

1.  What  benefit  will  accrue  to  yourselves — 

[Truly,  "  God  has  spoken  good  respecting  Israel."  He 
calls  them  his  children,  his  first-born,  his  peculiar  treasui'e  above 
all  the  people  upon  the  face  of  the  earth.  And  whatever  can 
conduce  to  their  present  and  eternal  happiness,  he  promises 
them  in  the  richest  abundance.  Both  in  their  way,  and  in 
their  end,  they  shall  be  truly  blessed.  What  a  catalogue  of 
blessings  is  assigned  to  them  in  the  space  of  a  few  verses ' !  yet 

"  Exod.  xxxii.  26.  °  John  viii.  23.  and  xvii.  16. 

P  John  xvii.  14.  and  xv.  18 — 20.      1  John  v.  19. 
1  Luke  xii.  32.  >"  Exod.  vi.  6 — 8. 


24  NUMBERS,  X.  29.  [148. 

they  relate  to  this  world  only,  and  are  but  faint  shadows  of  the 
blessings  which  God  will  pom-  out  vipon  their  souls.  As  for 
the  glory  prepared  for  them  in  a  better  world,  what  tongue  can 
utter  it?  what  heart  can  conceive  it?  The  very  throne  of  God 
is  not  too  exalted  for  them  to  sit  on  ;  nor  the  kingdom  of  God 
too  rich  for  them  to  possess. 

Now  then  to  all  who  comply  with  the  in\dtation  given  them, 
we  do  not  hesitate  to  say,  as  Moses  did,  "  It  shall  be,  if  thou 
go  with  us,  yea,  it  s/iall  be,  that  what  goodness  the  Lord  shall 
do  unto  us,  the  same  will  we  do  unto  thee^"  You  shall  par- 
take of  every  blessing  which  God's  most  favoured  people  enjoy. 
Does  he  go  before  them  in  the  pillar  and  the  cloud  ?  Does  he 
feed  them  with  manna,  and  cause  the  waters  from  the  rock  to 
follow  them  in  all  their  way  ?  Does  he  protect  them  from 
every  enemy  ?  Does  he  carry  them  as  on  eagles'  wings  ?  Does 
he  forgive  their  sins,  and  "  heal  their  backslidings,  and  love 
them  freely  ?"  Is  "  he  as  the  dew  to  them,"  causing  them  to 
"  grow  as  the  lily,  and  to  spread  forth  their  roots  as  Lebanon?  " 
Does  "he  love  them  to  the  end,"  and  "  never  leave  them  till  he 
has  fulfilled  to  them  all  that  he  has  promised?"  All  this  shall 
be  yours,  if  you  will  come  with  us.  "  You  shall  ask  what  ye 
will,  and  it  shall  be  done  unto  you."  You  may  exhaust  all  the 
powers  of  language  in  asking,  and  it  shall  all  be  done  :  you  may 
even  stretch  your  imagination  to  the  utmost  bovmds  that  human 
intellect  can  reach,  and  all  that  also  shall  be  done,  and  more 
than  all,  yea,  "  exceeding  abundantly  above  all  that  ye  can 
either  ask  or  think."  And  shall  not  this  induce  you  to  accept 
the  invitation  ?  Go  to  all  others  that  solicit  your  company,  and 
see  what  they  can  do  for  you :  can  they  ensure  to  you  even 
the  least  of  all  the  blessings  of  grace  or  glory  ?  No :  they  are 
all  broken  cisterns,  that  can  hold  no  water,  and  can  present  to 
you  nothing  but  the  dregs  of  sensual  enjoyment ;  whereas 
with  us  is  "  the  fountain  of  living  water,"  of  which  whosoever 
drinks  shall  live  for  ever.] 

2.  What  benefit  you  will  confer  on  others — 

[Every  one  that  gives  himself  up  wholly  to  the  Lord, 
strengthens  the  hands  and  encourages  the  hearts  of  God's  chosen 
people.  Death  is  from  time  to  time  thinning  the  ranks  of  the 
Lord's  ai-mies  :  and  if  they  were  not  recruited  by  voluntary  en- 
listment, they  would  speedily  disappear.  But  all  who  accept  the 
invitation  become  soldiers  of  Christ,  and  engage  to  fight  man- 
fully the  Lord's  battles.  All  such  persons  also  are  "  witnesses 
for  God"  amongst  an  atheistical  and  rebellious  people,  whom 
they  practically  "  condenm,"  as  "  Noah  condemned  the  world" 
by  constructing  the  ark  in  the  midst  of  them*.     As  lights  too 

*  vcr.  32.  t  Heh.  xi.  7. 


148.1  MOSEs'  INVITATION  TO  HOBAB.  25 

in  a  dark  world,  they  are  of  great  service;  for  they  "  hold  forth 
the  word  of  life"  to  those  who  would  not  otherwise  behold  it; 
and  are  "  epistles  of  Christ,  known  and  read"  of  thousands, 
who,  but  for  such  instructors,  would  remain  for  ever  ignorant 
of  his  will. 

If  any  one  be  disposed  to  ask,  Wliat  good  can  so  weak  an 
individual  as  I  do?  I  answer,  "  If  under  any  circumstances 
whatever  any  individual  could  be  justified  in  oifering  such  an 
objection,  it  would  have  been  Hobab:  first,  because  Israel  were 
altogether  under  the  divine  guidance,  protection,  and  support; 
and  therefore  could  not  be  supposed  to  need  any  thing ;  and 
next,  because  he  was  a  Midianite,  and  therefore  incapable,  as 
might  be  thought,  of  adding  any  thing  to  Moses  and  the 
Israelites.  But  to  him  Moses  said,  "  Thou  mayest  be  to  us  in 
the  stead  of  eyes'^."  The  truth  is,  that  no  one  can  foresee  of 
what  use  he  may  be  to  the  Church  of  God.  Had  Peter,  when 
employed  in  fishing,  been  told  what  services  he  should  render 
to  the  Jewish  nation,  or  Paul  what  wonders  he  should  eifect  in 
behalf  of  the  Gentile  world,  how  little  would  they  have  con- 
ceived, that  such  weak  instruments  should  ever  accomplish  so 
great  a  work !  The  same  may  be  said  of  others  in  later  times : 
and  so  far  is  the  weakness  of  the  instrument  from  affording  any 
just  ground  for  discouragement,  that  God  has  expressly  "  com- 
mitted the  Gospel  treasure  to  earthen  vessels,  on  purpose  that 
tlie  excellence  of  the  power  may  the  more  clearly  appear  to  be 
of  God : "  and  it  still  is,  as  it  has  ever  been,  his  delight  to 
"  ordain  strength  in  the  mouth  of  babes  and  sucklings." 

Think  then,  ye  who  have  tasted  any  thing  of  redeeming  love, 
is  it  possible  that  ye  may  be  useful  in  promoting  the  designs, 
and  in  advancing  the  glory  of  your  Lord  and  Saviour,  and  will 
ye  not  do  it?  Shall  any  earthly  interests  or  attachments  prevail 
with  you  to  put  your  light  under  a  bushel,  when,  by  suffering 
it  to  shine  forth,  you  might  aid  others  in  their  way  to  heaven? 
O !  requite  not  thus  your  heavenly  Benefactor,  but  join  your- 
selves to  his  people  without  delay,  and  live  henceforth  altogether 
for  Him  who  lived  and  died  for  you.] 

Address — 

1.  Those  who  have  never  yet  contemplated  the 
invitation  given  them — 

[Our  blessed  Lord,  both  in  the  Old  and  New  Testament, 
says,  "  Look  unto  me,"  "  come  unto  me,"  "follow  me."  But 
yet,  strange  as  it  may  appear,  we  for  the  most  part  consider 
these  invitations  no  more  than  a  mere  empty  sound ;  or,  if  we 
regard  them  at  all,  we  satisfy  ourselves  with  vain  excuses  for 
refusing  them.     But,  if  we  wonder  at  Hobab  for  proposing  to 

"  ver.  31. 


26  NUMBERS,  X.  29.  [148. 

go  back,  after  all  that  he  had  seen  and  heard,  what  shall  be 
said  of  us,  if  we  resist  all  the  gracious  invitations  of  the  Gospel, 
after  all  that  we  have  seen  and  heard  in  the  New  Testament? 
He  was  a  Midianite  by  birth  and  by  profession  too,  whereas 
we  name  the  name  of  Christ,  and  profess  ourselves  his  fol- 
lowers. Let  us  remember,  that  the  imitation,  rejected  once, 
may  be  lost  for  ever ;  and  that  the  Master  of  the  feast,  when  he 
hears  your  vain  excuses,  may  send  his  invitations  to  others, 
and  decree  that  you  "  shall  never  taste  of  his  supper."] 

2.  Those  who  having  once  accepted  it  are  disposed 

to  turn  back — 

[Many  such  we  read  of  in  the  Scriptirres ;  and  many  such 
we  behold  amongst  oui'selves.  But,  if  any  who  are  here  pre- 
sent be  halting,  we  would  ask  them,  "To  whom  will  ye  go?" 
Where,  but  in  Christ  Jesus,  will  ye  find  the  words  of  eternal 
life  ^  ?  You  have  not  forgotten  Lot's  vnfe,  or  the  j  udgments  that 
overtook  her  for  only  looking  back  to  the  city  whence  she  had 
escaped:  nor  can  you  reasonably  doubt  but  that  they  who  turn 
back,  "  turn  back  unto  perdition  y."  I  charge  you  then,  Be 
steadfast;  and  harbour  not  so  much  as  a  thought  of  "returning 
with  the  dog  to  his  vomit,  and  with  the  sow  that  was  washed 
to  the  wallowing  in  the  mire."  "  If,  after  you  have  once 
escaped  the  pollutions  of  the  world  through  the  knowledge  of 
our  Lord  and  Saviour  Jesus  Christ,  you  are  again  entangled 
therein  and  overcome,  your  last  end  will  be  worse  with  you 
than  your  beginning^."  Do  not,  like  Orpah,  kiss,  and  part ; 
but,  like  Ruth,  be  steadfast  in  cleaving  to  the  Lord^.  Be 
faithful  unto  death,  and  God  will  give  you  a  crown  of  life."] 

3.  Those  who,  having  given  themselves  up  to  Christ, 
are  cleaving  to  him  with  full  purpose  of  heart — 

[You  have  doubtless  met  with  some  trials  in  your  way, 
and  been  called  to  make  some  sacrifices :  for  where  was  there 
ever  a  true  follower  of  Christ  who  had  not  his  cross  to  bear  ? 
Then  I  will  ask  you.  Have  you  ever  had  cause  to  regret  any 
sacrifice  you  made  for  him  ?  He  has  said,  that  "  if  any  man 
leave  father  and  mother,  and  house  and  lands,  for  His  sake  and 
the  Gospel's,  he  shall  receive  an  hundred-fold  more  in  this  life ; 
and  in  the  world  to  come,  eternal  Kfe^."  Is  not  this  true? 
Have  you  not  found  it  to  be  so  by  actual  experience  ?  Go  on, 
"  strong  in  the  Lord  and  in  the  power  of  his  might."  Only, 
with  Caleb,  "  follow  the  Lord  fully,"  and  you  shall  with  him 
assuredly  obtain  a  blessed  portion  in  the  promised  land.  "  Faith- 
ful is  He  that  hath  called  you;  who  also  will  do  it."] 

^  John  vi.  G7,  08.  y  Hob.  x.  39.  z  2  Pet.  ii.  20. 

^  Ruth  i.  14,  17.  ^  Mark  x.  29,  30. 


149.1  MOSEs'  PRAYER  AT  THE  ARK's  REMOVAL.  27 

CXLIX. 

MOSES'  PRAYER  AT  THE    REMOVAL  AND  RESTING  OF  THE  ARK. 

Numb.  X.  35,  36.  And  it  came  to  pass,  when  the  ark  set  for- 
ward, that  Moses  said.  Rise  up,  Lord,  and  let  thine  enemies 
he  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. 

PATRIOTISM,  according  to  the  general  accep- 
tation of  the  term,  consists  in  such  a  partial  regard 
for  our  native  land,  as  would  advance  the  interests 
of  one's  OM^n  country  at  the  expense  of  all  others, 
and  trample  upon  the  most  sacred  rights  of  justice 
for  the  attainment  of  its  ends.  In  this  view,  it  is  no 
better  than  a  specious  cloak  for  cruelty  and  oppres- 
sion :  but,  when  freed  from  selfishness  and  injustice, 
it  is  a  good  principle,  and  nearly  allied  to  religion 
itself.  Such  was  the  patriotism  of  Moses :  he  wished 
well  to  his  own  country,  and  sought  to  promote  its  best 
interests.  That  he  sought  to  occupy  the  territory 
of  others,  is  true :  but  his  right  to  their  land  was 
founded  on  the  grant  of  Jehovah  himself,  the  great 
Proprietor  of  heaven  and  earth  :  and  his  desire  to 
possess  it  originated,  not  in  a  thirst  for  dominion,  but 
in  a  persuasion  that  the  possession  of  it  was  combined 
with  spiritual  blessings,  and  would  tend  as  much  to 
the  advancement  of  God's  honour  as  of  Israel's  good. 
He  wished  ill  to  none,  any  further  than  as  they  were 
enemies  of  Almighty  God  :  it  was  their  opposition  to 
HIM  which  he  prayed  to  be  rendered  ineffectual.  All 
his  desire  was,  that  Israel  might  be  happy  in  their 
God,  and  in  the  ultimate  possession  of  those  pri- 
vileges which  God,  in  his  sovereign  mercy,  had  des- 
tined them  to  enjoy.  This  was  the  one  object  for 
which  he  prayed,  whenever  the  ark  removed,  and 
whenever  it  became  stationary.  And  from  this  prayer 
of  his  we  may  learn,  what  we  also  should  do, 
I.  In  times  of  trial — 

It  is  not  to  be  expected  that  we  should  pass  through 
this  wilderness  without  meeting  with  manifold  trials 
in  our  way.     The  Church  of  old  had  much  to  con- 


28  NUMBERS,  X.  35,  36.  [149. 

tend  with  ;  and  so  must  every  individual  that  ad- 
vances towards  the  heavenly  Canaan But 

our  help  is  in  God :  and  to  Him  we  must  look, 

1.  In  earnest  prayer — 

[Prayer  is  the  appointed  means  of  obtaining  succour  from 
above :  and  it  sliall  prevail  wlien  urged  with  fervent  impor- 
tunity   The  uplifted  hands  of  Moses  prevailed  against 

Amalek  more  than  Joshua's  sword  :  nor  can  w^e  doubt  but 
that,  in  all  their  journeys,  the  Israelites  owed  much  of  their 
safety  to  his  continual  intercession.  Without  prayer  the  whole 
Christian  armour  would  leave  hun  open  to  the  assaults  of  his 
enemies  :  but,  with  it,  he  is  altogether  invincible ] 

2.  In  humble  trust — 

[However  numerous  or  powerful  our  enemies  may  be,  we 
must  remember,  that  "  He  who  dwelleth  on  high  is  mightier." 
"  If  He  be  for  us,  none  can  with  any  effect  be  against  us." 

With  His  help  "  a  worm  shall  thresh  the  mountains" 

It  is  manifest  that  Moses  never  doubted  for  a  moment  the  all- 
sufficiency  of  Jehovah :  nor  should  we  :  but,  like  David  in  the 
most  perilous  circmnstances,  we  should  banish  all  unbelie\dng 
fears  with  this  thought,  "  The  Lord  is  in  his  holy  temple  ;  the 
Lord's  throne  is  in  heaven" — ] 

3.  In  confident  expectation — 

[Moses  did  not  pray  as  to  an  imknown  God,  but  as  to  a 
God  whom  by  experience  he  knew  to  be  "  abundant  in  good- 
ness and  truth."  Thus  we  should  have  our  expectations  raised  : 
we  shovJd  ask  in  faith,  persuaded  and  assiu-ed  that  "  God  will 

do  more  for  us  than  we  can  either  ask  or  think" If 

we  were  "  not  straitened  in  om'selves,"  we  should  not  find  our- 
selves straitened  in  our  God.] 

Similar  to  this  should  be  our  conduct, 
II.  In  seasons  of  rest — 

There  were  even  in  the  apostolic  age  some  seasons 
when  "  the  Churches  had  rest :"  and  there  are  times 
of  comparative  rest  which  the  saints  experience  in 
every  age.  But  these  are  pregnant  with  danger  to 
the  soul  no  less  than  times  of  trial.  At  those  seasons 
we  are  apt  to  relax  our  vigilance,  and  to  be  "  settled 
on  our  lees."  It  becomes  us  therefore,  then  more  es- 
pecially, to  seek  the  presence  of  our  God;  to  seek  it, 

1.  As  our  only  safeguard — 

[Moses  never  deemed  himself  secure  but  under  the  divine 
]n-()tcction.    Ilcncc  he  was  as  anxious  to  have  God  present  with 


149.1  MOSEs'  PRAYER  AT  THE  ARk's  REMOVAL.  29 

his  people  in  their  resting-places,  as  in  their  removals.  We 
too,  though  apparently  in  peace,  must  remember,  that  "  the 
roaring  lion  which  seeketh  to  devour  us"  never  rests ;  he  is  ever 
going  about,  and  ready  to  "  take  advantage  of  us"  to  our  ruin. 
In  God,  and  in  him  alone,  is  our  safety.  If  He  guide  us,  we 
shall  not  err :  if  He  uphold  us,  we  shall  not  fall :  if  He  be  a 
wall  of  fii-e  round  about  us,  we  may  bid  defiance  to  all  the 
assaults  of  earth  and  hell ] 

2.  As  our  supreme  happiness — 

[At  no  time  should  we  suffer  ourselves  to  rest  in  created 
enjoyments :  they  are  then  only  conducive  to  real  happiness, 
when  we  can  enjoy  God  in  them.     All,  without  him,  is  but 

"  as  the  crackling  of  thorns  mider  a  pot" To  have  his 

presence  in  the  ordinances,  and  in  the  closet,  and  in  our  own 
hearts,  this  is  life,  this  is  peace,  this  is  "joy  that  is  unspeakable 
and  glorified."  This  therefore  we  should  covet  beyond  all  created 
good ;  and  every  moment  that  we  are  bereft  of  this,  we  should 
consider  as  lost  to  all  the  great  ends  and  purposes  of  life ] 

Address — 

1.  Those  who  are  ignorant  of  God — 

[Do  not  despise  the  idea  of  communion  with  God  :  there 
is  a  time  coming,  when  you  yourselves  will  wish  for  it.  A 
dying  man  is  a  pitiable  object  indeed  without  the  divine  pre- 
sence. But  if  we  seek  it  not  noiv,  what  reason  have  we  to 
expect  it  in  a  dying  hour  ? ] 

2.  Those  who  indulge  unbelieving  fears  respecting 
him — 

[How  greatly  do  you  dishonour  the  God  of  Israel!  See 
how  he  attended  his  people  of  old,  going  before  them  in  their 
journeys,  and  abiding  with  them  in  their  resting-places :  and 
is  he  not  the  same  God  still  ?  O  blush  and  be  ashamed,  that 
ever  ye  have  limited  his  power  and  grace.  Only  live  nigh  to 
him  in  the  exercise  of  faith  and  prayer,  and  you  cannot  but  be 
happy  in  time  and  in  eternity.] 

3.  Those  who  enjoy  his  presence — 

[Be,  hke  Moses,  true  patriots.  Consider  "  the  many  thou- 
sands of  Israel,"  and  let  them  ever  have  a  remembrance  in  your 
prayers.  Seek  for  them,  as  well  as  for  yourselves,  God's  blessing 
and  protection.  To  be  intercessors  for  the  Church  is  an  employ- 
ment worthy  the  attention  of  the  highest  potentates :  at  the  same 
time  "  the  effectual  fervent  prayer  of  a  righteous  man,"  however 
low  he  be  in  the  scale  of  society,  "  availeth  much."  And  they 
who  bring  down  blessings  on  the  Church  by  prayer,  shall  be  sure 
to  have  no  small  portion  of  them  resting  on  their  own  souls.] 


30  NUMBERS,  XL  10—13.  [150. 

CL. 

INORDINATE  DESIRE  PUNISHED. 

Numb.  xi.  10 — 13.  Then  Moses  heard  the  people  weep  through- 
out their  families,  every  man  in  the  door  of  his  tent :  And  the 
anger  of  the  Lord  was  kindled  greatly :  Moses  also  tvas  dis- 
pleased. Jnd  Moses  said  unto  the  Lord,  Wherefore  hast  thou 
afflicted  thy  servant?  and  wherefore  have  I  not  found  favour 
in  thy  sight,  that  thou  layest  the  hurthen  of  all  this  people 
upon  me  ?  Have  I  conceived  all  this  peojyle  ?  have  L  begotten 
them,  that  thou  shouldest  say  unto  me,  Carry  them  in  thy 
bosom,  (as  a  nursing  father  beareth  the  sucking  child,)  unto 
the  land  which  thou  swarest  v7ito  their  fathers  ?  Whence 
should  I  have  flesh  to  give  unto  all  this  people?  for  they  weep 
unto  me,  saying.  Give  us  flesh,  that  we  may  eat. 

TRULY  humiliating  are  the  views  which  the  Scrip- 
ture gives  us  of  human  instabihty.  Who  would  have 
thought  that  the  zeal  which  all  the  princes  of  Israel 
manifested  in  furnishing  the  tabernacle^  should  so 
soon  vanish?  The  first  journey  which  they  have  to 
perform,  fills  them  all  with  discontent :  it  being  con- 
tinued three  days  without  intermission,  all  complain 
of  the  length  of  the  way.  Some  are  signally  punished 
by  the  Lord,  being  struck  dead  by  fire :  but  the  sur- 
vivors, neither  awed  by  the  judgments  inflicted  on 
others,  nor  won  by  the  mercy  shewn  to  themselves, 
soon  murmur  again  for  want  of  variety  in  their  food. 
At  this,  Moses  is  deeply  grieved,  and  God  is  greatly 
offended.  That  the  different  circumstances  may 
come  easily  under  our  review,  we  shall  notice  in 
succession, 

L  The  sin  of  Israel — 

They  were  discontented  with  the  food  which  God 
had  given  them — 

[They  wanted  flesh  to  eat,  that  they  might  gratify  their 
palates;  and  were  so  vexed  for  want  of  it  as  to  "  weep  in  all 
their  tents."  To  excuse  these  inordinate  desires,  they  coni- 
j)lained,  that  they  were  emaciated  by  subsisting  only  on  such 
insipid  food  as  God  had  provided  for  them^.  They  invidiously 
compared  their  state  in  Egj^pt  with  their  present  state;  omit- 
ting all  which  they  had  suffered  there,   and  magnitying  the 

*  Numb.  vii.  ^  ver,  6. 


150.1  INORDINATE  DESIRE  PUNISHED.  31 

comforts  which  they  had  there  enjoyed Thus  they  mis- 
represented both  their  past  and  present  condition,  that  they 
might  the  better  conceal  their  ingratitude,  and  justify  their 
complaints.] 

This  was  nothing  less  than  a  contempt  of  God 
himself" — 

[What  had  not  God  done  for  them  ?  Wliat  more  could 
he  have  done  ?  He  had  brought  them  out  of  Egypt  with  a 
high  hand;  and  had  overwhebned  their  enemies  in  the  Red 
Sea :  he  had  been  their  Guide  and  Protector  in  all  their  way : 
he  had  given  them  bread  from  heaven,  and  water  out  of  the 
rock :  had  revealed  unto  them  his  will,  and  taken  them  into  a 
pecviliar  relation  to  himself  above  all  the  people  upon  the  face 
of  the  earth;  and  yet,  all  that  he  had  done  was  accounted  as 
nothing,  because  they  wanted  flesh  to  eat.  Is  it  possible  to 
conceive  a  greater  contempt  of  God  than  this  ? : ] 

Such  a  sin   is   discontent,  in   whomsoever   it   is 
found — 

[There  are  many  things  in  this  world  which  a  discontented 
mind  will  pant  after  or  regret.  But  the  indulging  of  such  a 
disposition  is  rebellion  against  the  Sovereign  Disposer  of  all 
events ;  yea,  it  is  an  utter  contempt  of  him.  What !  is  it  not 
sufficient  to  have  God  for  our  Father,  Christ  for  our  Saviour, 
the  Spirit  for  our  Comforter,  and  heaven  for  our  everlasting 
inheritance,  but  must  we  murmur  and  complain  because  all 
temporal  circumstances  are  not  to  our  mind  ?  What  signifies 
any  temporal  want  or  loss,  when  we  have  such  unsearchable 
riches  secured  to  us?  In  comparison  of  such  blessings,  the 
greatest  of  earthly  comforts  is  no  more  than  the  dust  upon  the 
balance.  But  this,  alas !  we  are  too  apt  to  forget :  we  are 
ready,  like  the  Israelites,  to  overlook  all  the  mercies  we  en- 
joy, through  an  excessive  regret  of  something  lost,  or  an  inor- 
dinate desire  of  something  unpossessed.] 

When  we  reflect  on  the  exceeding  baseness  of  this 
conduct,  we  shall  not  wonder  at, 
II.  The  grief  of  Moses — 

We  cannot  altogether  approve  of  the  manner  in 
which  Moses  expressed  his  sorrow — 

[He  not  only  complained  to  God,  but  in  reality  complained 
of  God  himself.  God  had  appointed  him  to  lead  that  people 
to  the  land  of  Canaan.  This  should  have  been  considered  by 
him  as  a  singular  honour :  but  he  complained  of  it  as  a  bur- 
then.    Not  that  he  would  ever  have  complained  of  it,  if  the 

<=  ver.  20.  "  Ye  have  despised  the  Lord,"  &c. 


32  NUMBERS,  XL  10—13.  [150. 

people  had  walked  wortliy  of  their  high  calling  :  but  when  they 
were  dissatisfied  and  rebellious,  it  seemed  to  him  as  if  all  liis 
labour  had  been  in  vain.  Had  he  been  their  natural  father, 
he  would  have  thought  it  reasonable  enough  that  lie  should 
take  the  oversight  of  them :  but  when  he  had  no  other  relation 
to  them  than  that  which  was  common  to  all,  he  deemed  it  a 
hardship  to  have  so  great  a  charge  committed  to  him ;  and  he 
begged  that  God  would  release  him  from  it  by  taking  away 

his  life Alas  !  what  is  human  nature  when  it  comes  to 

be  severely  tried ! ] 

But   from    this   we    learn   some   very   important 

lessons — 

We  learn  what  the  ministerial  office  is — 

[God  says  -to  a  Minister,  "  Take  this  people,"  and,  "  as  a 
nursing  father  carried  his  sucking  child"  through  the  wilderness, 
where  there  were  no  other  means  for  its  conveyance,  so  do  you 
"  carry  them  in  your  bosom,"  bearing  with  all  their  frowardness, 
attending  to  all  their  wants,  administering  to  all  their  necessities, 
and  seeking  youi'  hapj)iness  in  their  welfare."  O  !  what  a  charge 
is  this!  and  what  grace  do  thei/  need  who  have  to  sustain  and 
execute  it ! O  that  all  of  us  resembled  Paul  "^ !  — ] 

We  learn  also  what  a  Minister's  heaviest  affliction  is. 

[If  his  people  be  obedient  to  their  God,  great  as  his  difficul- 
ties are,  he  is  willing  to  bear  them:  his  people  are  "  his  joy  and 
crow7i  of  rejoicing : "  "  he  lives,  when  they  stand  fast  in  the 
Lord :"  "  he  has  no  greater  joy  than  to  see  his  children  walk 
in  truth."  But  when  they  decline  from  the  ways  of  God, 
when  they  are  dissatisfied  with  his  ministrations,  and  begin  to 
despise  the  bread  of  life,  because  it  is  plain  and  unmixed  with 
any  thing  suited  to  a  cai*nal  appetite,  then  he  is  grieved,  and 
wounded  in  his  inmost  soul ;  then  life  itself  becomes  a  burthen 
to  him,  and  he  is  ready  to  wish  for  death  to  put  a  period  to  his 
sorrows.  We  remember  how  Paul  was  grieved  by  the  world- 
liness  and  sensuality  of  some,  and  by  the  heretical  conduct  of 
others:  he  could  not  speak  of  them  without  tears '';  and  he 
was  always  like  a  woman  in  travail,  by  reason  of  his  anxiety 
for  their  welfare*^.  "  The  care  of  all  the  churches"  was  a 
heavier  burthen  to  him  than  all  his  own  perils  and  dangers, 
whether  by  sea  or  land.  "  None  were  weak,  but  he  was  weak 
also;"  nor  were  any  offended  and  turned  aside,  but  "  he  burned" 
with  an  ardent  desire  to  restore  them.  O  that  every  minister 
were  thus  wrapped  vip  in  the  good  of  the  people  committed  to 
his  care  !  "  His  afflictions  might  abound;  but  his  consolations 
should  abound"  also.] 

<!  1  Thess.  ii.  7,  8.  «  Phil.  iii.  18,  19.  f  Gal.  iv.  19. 


150.1  INORDINATE  DESIRE  PUNISHED.  33 

That  which  so  deeply  afflicted  Moses,  excited,  in 
a  very  high  degree, 

III.  The  displeasure  of  God — 

It  is  instructive  to  observe  in  what  manner  God 
manifested  his  displeasure — 

[He  granted  their  wishes,  and  sent  them  such  abundance 
of  quails,  that  for  many  miles  round  their  camp  they  lay  above 
a  yard  tliick  upon  the  ground.  The  people  with  great  avidity 
began  to  gather  them  up.  For  two  whole  days  and  a  night 
did  they"  occupy  themselves  in  tliis  work :  so  he  who  gathered 
least  among  them,  gathered  ten  homers,  or  eighty  bushels. 
Now  they  began  to  revel  upon  the  spoil ;  but  whilst  the  flesh 
was  in  their  mouths,  even  before  it  was  chewed,  God  smote 
them  with  a  very  great  plague,  whereof  many  thousands  of 

them  died^ How  strongly  did  God  mark  their  sin  in 

their  punishment !] 

But  we  are  peculiarly  interested   in   the  end  for 
which  he  thus  displayed  his  indignation — 

[He  expressly  tells  us,  that  it  was  for  ovir  sakes,  and  to 
make  them  ensamples  unto  us''.  He  designed  to  teach  us 
"  not  to  lust  after  evil  things,  as  they  lusted."  O  that  we 
could  learn  that  lesson,  and  take  warning  by  them !  We  are 
ready  to  think  it  a  light  matter  to  be  dissatisfied  with  what 
we  have,  and  to  be  longing  for  what  we  have  not :  but  God 
has  shewn  us  that  he  does  not  account  it  light :  he  deems  it  a 
contempt  of  him  and  of  the  rich  mercies  he  has  vouchsafed 
unto  us ;  and  as  such,  he  will  sooner  or  later  visit  it  with  fiery 
indignation ] 

Suffer  ye  then.  Brethren,  a  word  of  exhortation — 

1.  Guard  against  the  contagion  of  bad  example — 

[It  was  "  the  mixed  multitude"  who  first  began  to  mur- 
mur^; and  from  them  the  dissatisfaction  spread  through  all  the 
tents  of  Israel.  Thus  did  Judas  infect  all  the  disciples^.  Thus 
shall  we  ever  find  it  in  the  Church :  "  a  httle  leaven  is  sufficient 
to  leaven  the  whole  lump."  If  there  be  any  one  of  a  carnal, 
worldly,  querulous  and  contentious  spirit,  be  sure  to  let  him 
have  no  influence  over  your  mind.  Reject  his  counsels  as  poison ; 
and  follow  none  any  further  than  they  follow  Christ ] 

2.  Cultivate  a  contented  spirit — 

["  Be  contented  with  such  things  as  ye  have."  It  is  better 

g  ver.  32,  33.  with  Ps.  Ixxviii.  17—31.      '»  1  Cor.  x.  6,  10,  11. 
i  ver.  4.  They  were  Egyptians,  who  accompanied  the  Israelites. 
I'  Compare  Matt.  xxvi.  7 — 9.  with  John  xii.  4 — 6. 

VOL.  II.  D 


34  NUMBERS,  XI.  23.  [151. 

to  have  little  with  a  devout  spirit,  than  abundance,  and  "  lean- 
ness of  soul  withal."  God  shewed  that  it  was  not  from  any 
want  of  power  that  he  did  not  feed  them  every  day  with  flesh  ; 
but  because  he  knew  that  it  would  be  productive  of  no  good 
to  their  souls.  Think  not  that  it  is  from  any  want  of  love  or 
power  that  he  suffers  you  to  be  tried  in  a  variety  of  ways.  He 
could  easily  carry  you  on  without  any  trials,  and  give  you  all 
that  the  most  carnal  heart  could  desire.  But  trials  are  the 
fruits  of  his  love :  he  desires  to  instruct  you  in  every  part  of 
your  duty ;  that  you  may  "  know  both  how  to  be  full  and  to 
be  hmigry,  both  to  abound  and  to  suffer  need."  "  Learn  then 
in  every  tiling  to  be  content,"  and  to  say  from  your  hearts  in 
all  things,  "  Not  my  wiW,  but  thine  be  done."] 

3.  Expect  from  God  all  that  is  truly  good  for  you — 

[Moses  himself  staggered  at  the  promise,  when  God  said, 
that  aU  the  people  should  feed  on  flesh  for  a  whole  month' : 
but  God  said  to  him,  "  Is  the  Lord's  hand  waxed  short  ?  Thou 
shalt  see  now  whether  my  word  shall  come  to  pass  vmto  thee 
or  not"\"     His  promises  to  us  also  are  "  exceeding  great  and 

precious,"  both  in  relation  to  our  bodies  and  our  souls 

Let  us  never  presume  to  "  Kmit  the  Holy  One  of  Israel,"  as 
though  any  thing  which  he  has  promised,  were  either  too  great, 
or  too  good,  for  him  to  give.  The  trials  which  he  sends  us, 
are  often  sent  on  purpose  that  we  may  see  the  exceeding  riches 
of  his  grace  in  our  deliverance.  For  temporal  things,  let  us 
depend  entirely  on  his  good  providence ;  and  for  spiritual 
things,  on  his  all-sufficient  grace.  In  Christ  Jesus  there  is  a 
fulness  of  all  that  we  can  want ;  and  "  out  of  his  fulness  we 
may  all  receive  "  from  day  to  day — -] 

1  ver.  21,  22.  ^  ver.  23. 

CLI. 

god's  word  sure. 

Numb.  xi.  23.  And  the  Lord  said  unto  Moses,  Is  the  Lord's 
hand  waxed  short  ?  Thou  shalt  see  now  zvhether  my  word 
shall  corne  to  jJass  unto  thee,  or  7iot. 

IN  reading  the  history  of  the  Israelites,  we  cannot 
fail  of  being  struck  with  the  wonderful  display  of 
God's  patience  and  forbearance  towards  them.  No 
displays  of  love  and  mercy  on  his  part  would  satisfy 
them.  They  were  always  murmuring,  and  wishing 
that  they  had  never  come  out  of  Egypt  at  all.  It 
was  a  small  matter  in  their  eyes  that  they  were  sup- 
plied with  manna  from  the  clouds  from  day  to  day : 


151.1  god's  word  sure.  35 

they  must  have  flesh  to  eat ;  and  so  intense  was  their 
desire  after  that  gratification,  that  they  actually  wept 
before  God,  whole  families  of  them,  throughout  the 
camp,  saying,  "  Give  us  flesh,  that  we  may  eat^." 
Nor  was  Moses  himself  blameless  in  this  matter :  for 
though  he  did  not  in  the  least  participate  with  them 
in  their  inordinate  desire  for  meat,  he  questioned 
God's  power  to  give  them  meat;  and  it  was  this 
unbelief  of  his  which  brought  forth  from  Jehovah  the 
reproof  which  we  have  just  read,  and  which  will  be 
the  subject  of  our  present  discourse. 
In  this  reproof  we  see, 

I.  The  evil  of  unbelief — 

It  is  the  most  common  of  all  evils — 

[It  pervades  the  whole  human  race.  It  is  found  in  the 
godly,  no  less  than  in  the  ungodly.  Even  Abraham,  the 
father  of  the  faitliful,  was  by  no  means  free  from  it.  Re- 
peatedly did  he  desire  his  wife  to  deny  her  relation  to  him  as 
a  wife,  and  to  call  herself  his  sister,  lest  persons,  captivated 
with  her  beauty,  should  kiU  him  for  the  sake  of  obtaining  an 
undisturbed  possession  of  her;  thus  betraying  his  fears,  that 
God  was  either  not  able  to  protect  him,  or  not  sufficiently  in- 
terested in  his  welfare  to  watch  over  him.  And  Moses,  on  the 
occasion  before  us,  was  evidently  under  the  power  of  unbe- 
lief. Some,  indeed,  would  understand  his  reply  to  God  as  a 
mere  question,  and  a  desire  to  be  informed  whether  the  flesh 
which  he  would  give  should  be  that  of  beasts  or  fishes  :  but 
then  the  answer  would  have  corresponded  with  it,  and  would 
merely  have  informed  him  that  it  was  not  the  flesh  of  beasts 
or  of  fishes  that  he  would  supply  in  such  abundance,  but  the 
flesh  of  birds.  But  Moses'  question  was  evidently  founded 
on  the  magnitude  of  the  supply  which  God  had  promised. 
He  had  declared,  that  the  whole  people  of  Israel,  not  less 
than  two  millions  in  number,  should  be  supplied  with  it,  "not 
one  day,  nor  two  days,  nor  five  days,  nor  ten  days,  nor  twenty 
days,  but  even  a  whole  month,  until  it  should  come  out  at 
their  nostrils,  and  be  loathsome  unto  them^."  To  that,  Moses 
in  a  way  of  unbelief,  asks,  How,  when  the  fighting  men  alone 
amounted  to  six  hundred  thousand  men,  should  they  all  be 
so  fed  as  "  to  suffice  them,"  (twice  is  that  idea  suggested,) 
and  that  "  for  the  space  of  a  whole  month  ? "  And  God's 
answer  to  him  clearly  shews,  that  it  was  unbeHef  that  was  here 
reproved :   "Is  the  Lord's  hand  waxed  short ? "    Thou  hast 

a  ver.  10,  13,  18.  ^  yer.  19,  20. 

D  2 


3G  NUMBERS,  XL  23.  [151. 

seen  how  easily  I  brouglit  frogs  and  locusts  upon  the  land  of 
Egj'pt ;  and  am  I  less  able  to  supply  flesh  of  any  kind  that  I 
may  see  good?  "  You  shall  see  7iow  (presently )  whether  my 
word  shall  come  to  pass,  or  not." 

When  we  see  persons  so  eminent  for  the  grace  of  faith 
as  Abraham  and  Moses,  yet  giving  way  to  unbelief,  we  need 
scarcely  adduce  any  further  proof  of  the  universal  prevalence 
of  this  evil.  It  exists,  indeed,  in  very  different  degi'ees  in 
men,  being  in  some  only  occasional,  whilst  in  others  it  is  the 
entire  habit  of  their  minds  :  but  there  is  not  a  man  under  the 
whole  heavens  who  has  not  reason  to  mourn  over  the  workings 
of  this  corruption,  when  he  is  brought  into  circumstances  to 
call  it  forth.  From  other  evils  many  persons  may  be  aocounted 
nearly  free :  but  this  works  equally  in  men  of  every  class,  and 
every  age.] 

It  is  also  the  most  specious  of  all  evils — 

[No  one  wall  avow  a  doubt  of  God's  poioer  to  effect 
whatsoever  he  shall  please  :  his  pretext  will  be,  that  he  cannot 
conceive  how  God  should  condescend  to  shew  such  extraordi- 
nary favour  to  one  so  insignihcant  and  worthless  as  himself. 
But  God  himself  never  puts  tliis  construction  upon  it :  he 
always  regards  it  as  a  denial  of  his  perfections,  and  resents  it 
in  that  view.  We  have  a  remarkable  instance  of  this  in  Ahaz. 
God  told  him,  by  the  prophet,  to  "  ask  a  sign  of  him,  either  in 
the  depth  or  in  the  height  above."  But  Ahaz,  wishing  to  hide 
his  unbelief,  pretended  that  tliis  was  too  great  an  honour  for 
him,  and  that  therefore  he  could  not  presume  to  ask  any  such 
thing  :  "  Ahaz  said,  I  will  not  ask,  neither  will  I  tempt  the 
Lord."  But  was  this  construction  admitted  on  God's  part  ? 
No  :  He  viewed  the  evdl  as  it  really  was,  and  not  as  it  was 
glossed  over  by  this  self-deluded  monarch ;  and  therefore,  with 
just  indignation,  he  replied,  by  his  pi'ophet,  "  Hear  ye  now, 
O  house  of  David !  Is  it  a  small  thing  for  you  to  weary  men, 
but  will  ye  weary  my  God  also"^?"  So,  whatever  we  may  ima- 
gine, a  want  of  entire  confidence  in  God,  whatever  be  the 
circumstances  under  which  we  are  placed,  will  appear  in  its  true 
colours  before  God,  and  be  condemned  by  him  as  unbelief] 

It  is,  moreover,  the  most  offensive  of  all  evils — 

[There  is  no  grace  so  highly  honoured  of  God,  as  faith ; 
nor  any  evil  so  reprobated  by  him,  as  unbelief.  Other  evils 
are  acts  of  rebellion  against  his  authority ;  but  tiiis  rises 
against  every  one  of  his  perfections.  It  doubts  his  wisdom, 
his  power,  his  goodness,  his  love,  his  mercy ;  yea,  it  questions 
even  his  veracity ;  and  reduces  the  infinite  Jehovah  to  a  level 
with  his  own  creatures  ;  insomuch  that  Balaam,  when  checking 

<^  Isai.  vii.  10 — 13. 


151. J  god's  word  sure.  37 

the  vain  hopes  of  the  king  of  Moab,  could  find  no  lan- 
guage more  appropriate  than  this :  "  God  is  not  a  man,  that 
he  shoidd  lie  ;  or  the  son  of  man,  that  he  should  repent.  Hath 
he  said,  and  shall  he  not  do  it  ?  Hath  he  spoken,  and  shall 
he  not  make  it  good'^  ?  "  What  an  indignity  he  considers  it,  is 
plain  from  his  very  answer  to  Moses :  "Is  the  hand  of  the 
Lord  waxed  short  ?  Thou  shalt  see  whether  my  word  shall 
come  to  pass  or  not."  This  is  no  slight  rebuke :  it  is  similar 
to  that  which  he  gave  to  Sarah,  when  she  doubted  whether  she 
should  ever  bear  to  Abraham  the  promised  child :  "  Wherefore 
did  Sarah  laugh,  saying,  Shall  I  of  a  surety  bear  a  child,  which 
am  old  ?  Is  any  thing  too  hard  for  the  Lord  '^  ?  "  How  Za- 
charias  was  reproved  for  his  unbelief  in  the  temple,  you  well 
know^.  And  amongst  all  the  provocations  which  the  IsraeHtes 
committed  in  the  wilderness,  this  was  the  one  which  God  laid 
most  to  heart :  "  How  oft  did  they  provoke  him  in  the  wil- 
derness, and  grieve  him  in  the  desert !  Yea,  they  turned  back, 
and  tempted  God,  and  limited  the  Holy  One  of  Israel :  they 
remembered  not  his  hand,  nor  the  day  when  he  delivered  them 
from  the  enemy  ^."] 

Finally,  it  is  the  most  fatal  of  all  evils — 
[Other  evils,  if  we  come  to  God  in  the  exercise  of  faith, 
may  be  forgiven :  but  this  evil,  whilst  it  is  yet  dominant  in  the 
soul,  precludes  a  possibility  of  forgiveness ;  because  it  keeps  us 
from  God,  to  whom  we  ought  to  come  ;  and  puts  away  from 
us  that  mercy  which  he  offers  to  bestow.  The  whole  adult 
population  of  Israel  perished  in  the  wilderness.  What  was  it 
that  prevented  their  entrance  into  Canaan?  We  are  told, 
I'  They  could  not  enter  in  because  of  unbelief''."  And  what  is 
it  which,  imder  the  Gospel  also,  is  the  great  damning  sin  ?  it 
is  this :  "  Go  into  all  the  world,  and  preach  the  Gospel  to 
every  creature :  he  that  beheveth  and  is  baptized,  shall  be 
saved;  and  he  that  beheveth  not,  shall  be  damned'."] 

Whilst  the  answer  of  God  to  Moses  reproves  this 
evil,  it  points  out  to  us, 

II.  Its  proper  antidote — 

To  prevent  its  ever  gaining  an  ascendant  over  us, 
we  should, 

1.  Reflect  on  God's  power  as  already  exercised — 

[Had  Moses  only  called  to  mind  the  wonders  which  God 

had    already    wrought   for   his    people,    he    would   not    have 

"staggered  at  the  promise"  that  was  now  given.     Nor  shall 

we  doubt  the  certainty  of  any  promise  whatever,  if  we  bear  in 

^  Numb,  xxiii.  19.  e  (jen.  xviii.  12,  13.      f  Luke  i.  20. 

s  Ps.lxxviii.  40—42.      h  jjeb.  iii.  18.  i  Markxvi.15,  IC. 


38  NUMBERS,  XL  23.  [151. 

remembrance  what  God  has  ah-eady  done.  It  is  for  tliis  end 
that  God  himself  refers  us  to  all  his  wonders  of  creation,  j^ro- 
vidence,  and  redemption.  Of  Creation,  he  speaks  thus  :  "  Why 
sayest  thou,  O  Jacob,  and  speakest,  O  Israel,  My  way  is  hid 
from  the  Lord,  and  my  judgment  is  passed  over  from  my 
God  ?  Hast  thou  not  kno\\ni  ?  hast  thou  not  heard,  that  the 
everlasting  God,  the  Lord,  the  Creator  of  the  ends  of  the  earth, 
fainteth  not,  neither  is  weary  ?  there  is  no  searching  of  liis 
understanding''."  So,  in  reference  to  his  Providence :  "Where- 
fore, when  I  came,  was  there  no  man  ;  when  I  called,  was 
there  none  to  answer?  Is  my  hand  shortened  at  all,  that  it 
camiot  redeem  ?  or  have  I  no  power  to  deliver  ?  Behold,  at 
my  rebulce,  I  diy  up  the  sea ;  I  make  the  rivers  a  wilderness ; 
their  fish  stinketh,  because  there  is  no  water,  and  dieth  for 
thu'st.  I  clothe  the  heavens  with  blackness,  and  make  sack- 
cloth their  covering'."  So  also  respecting  Redem])tion,  St.  Paul 
expressly  tells  us  that  God's  particular  design,  in  converting 
and  saving  him,  was,  to  shew  to  all  futm'e  generations  his 
power  to  save,  and  to  cut  off  all  occasion  for  despondency 
irom  the  whole  world :  "  For  this  cause  I  obtained  mercy,  that 
in  me  first  (in  me,  the  chief  of  sinners)  God  might  shew  forth 
all  long-suffering,  for  a  pattern  to  them  who  should  hereafter 
believe  on  liim  to  life  everlastmg"."  It  is  in  this  view  that  the 
knowledge  of  the  Holy  Scriptm-es  is  of  such  infinite  benefit  to 
the  soul :  for  when  we  see  what  God  has  akeady  done,  it  is 
almost  impossible  to  doubt  his  power  to  effect  whatever  in  liis 
mercy  he  has  promised  to  us.] 

2.  Reflect  on  his  veracity,  as  unalterably  pledged — 

[When  did  God  ever  violate  his  engagements  ?  His  word 
has  been  pledged  for  many  things ;  and  has  been  questioned 
of  mankind  :  but  when  did  he  abstain  from  fulfilling  it  ?  He 
said  to  our  first  parents  in  Paradise,  "  In  the  day  that  ye  eat 
of  the  forbidden  tree,  ye  shall  die."  No,  says  the  tempter, 
"  Ye  shall  not  surely  die."  But  whose  word  proved  true  ? 
Satan's?  or  the  Lord's?  Again,  to  the  antecUluvians,  God 
said  that  he  would  destroy  by  water  every  living  creatui-e, 
except  what  should  be  contained  in  the  ark.  Dm'ing  the 
buikUng  of  the  ark,  the  scoffers  were  la\ish  enough  of  con- 
tempt. But  did  God's  word  fail,  either  in  relation  to  those 
who  were  to  be  saved,  or  to  those  who  were  doomed  to  perish? 
The  destruction  of  Sodom,  the  captivities  of  Israel  and  Judah, 
the  sending  of  the  Messiah,  the  establishment  of  the  Re- 
deemer's kingdom  in  the  world,  furnished  plenty  of  matter  for 
doubt,  before  they  were  accomplished :  but  they  all  came  to 
pass  in  their  season,  according  to  the  word  of  God.     For  the 

k  Isai.  xl.  27,  28.  '  Isai.  1.  2,  3.         ">  1  Tim.  i.  16. 


151.1  god's  word  sure.  39 

captives  who  were  restored  to  Judea  from  Babylon,  it  was  said, 
*'  that  if  they  would  continue  there,  and  be  obedient  to  the  king 
of  Babylon,  they  should  be  preserved  in  peace  and  safety  :  but 
that  if,  through  fear  of  the  king  of  Babylon,  they  shovild  flee 
to  Egypt  for  safety,  they  should  all  perish"."  And,  when 
they  would  not  be  persuaded  to  remain  there,  but  would  go 
to  sojourn  in  Egypt,  the  Lord  sent  this  word  to  them :  "  All  the 
remnant  of  Judah  that  are  gone  into  the  land  of  Egypt  to  sojourn 
there,  shall  know  whose  word  shall  stand,  theirs  or  mine°." 

But,  that  we  may  depart  as  Httle  as  possible  from  our  text, 
let  us  see  the  event  of  the  prediction  before  us.  God  sent  a 
wind ;  and  brought  such  a  number  of  quails,  that  they  fell 
round  about  the  tents  of  Israel,  and  fiUed  the  whole  country 
for  the  space  of  one  hmidred  and  twenty  miles  in  circuit,  above 
a  yard  deep  :  so  that  the  whole  people  occupied  about  six-and- 
thirty  hours  in  collecting  them ;  every  one,  even  of  those  who 
gathered  the  least,  collecting  as  much  as  eighty  bushels  for  his 
own  useP.  Now  it  was  seen  "whether  God  could  fulfil  his 
word  or  not."  It  was  seen,  too,  whether  they  had  reason  to 
repent  of  their  inordinate  desires  or  not:  for  "  while  the  flesh 
was  yet  in  their  mouths,  ere  it  was  chewed,  the  wrath  of  the 
Lord  was  kindled  against  the  people,  and  smote  them  with  a 
very  great  plague  i." 

The  truth  is,  that  "  it  is  easier  for  heaven  and  earth  to  pass 
away,  than  for  one  jot  or  tittle  of  God's  word  to  faiP."  "  He 
cannot  He^:"  "he  cannot  deny  himself."  He  could  as  soon 
cease  to  exist,  as  he  could  falsify  his  word  in  any  one  particular. 
And,  if  we  could  only  bear  this  in  remembrance,  we  should 
never  give  way  to  unbeKef,  or  doubt  the  accomphshment  of  any 
tiling  which  the  Lord  God  hath  spoken.] 

Address — 

1.  Those  who  doubt  the  fulfilment  of  God's  pro- 
mises— 

[Who  amongst  us  is  not  conscious  of  great  defects  in  this 
particular  ?  Who,  in  trying  circumstances,  has  not  found  it 
difficult  to  cast  all  his  care  on  God,  as  caring  for  him ;  and  has 
not  rather  been  ready  to  say  with  David,  "  I  shall  one  day 
perish  by  the  hands  of  Saul  ?  "  Who,  whilst  he  has  professed 
to  call  God  his  Father,  has  been  able  habitually  to  walk  before 
him  vdth  the  same  confidence  that  a  child  places  in  his  earthly 
father  ?  Yet  this  is  our  duty  :  and  it  is  a  shame  to  us  that  we 
find  the  performance  of  it  so  difficult.  But  let  us  remember 
what  a  God  we  have  to  do  with;  how  "  merciful  and  gracious  ; 

n  Jer.  xliv.  12, — 14.  "  Jer,  xliv.  26 — 28. 

P  ver.  31,  32.  i  ver.  33.  with  Ps.  Ixxviii.  26 — 31. 

r  Luke  xvi.  17.  ^  Tit.  i.  2.  "■  2  Tim.  ii.  13. 


40  NUMBERS,  XI.  27—29.  [152. 

and  how  abundant  in  goodness  and  truth :"  and  let  us  "  never 
stagger  at  any  of  his  promises  tlu'ough  unbelief;  but  be  strong 
in  faith,  gi'V'ing  glory  to  God."  And  if,  according  to  the  views 
oi sense,  there  be  no  hope,  "let  us  agamst  hope  believe  in 
hope;"  and  rest  assured,  that  "whatever  God  has  promised, 
he  is  both  able  and  willing  to  perform."] 

2.  Those    who    question    the    execution    of    his 
threatenings — 

[Meji  will  dissuade  us  from  regarding,  as  we  ought,  the 
sacred  oracles ;  and  will  venture  to  place  their  own  word  in 
opposition  to  God's.  Your  own  heart,  too,  will  be  apt  to 
suggest,  "I  shall  have  peace,  thovigh  I  walk  after  the  imagi- 
nation of  my  own  e\il  heart"."  But  what  God  said  to  Moses, 
he  says  to  us  :  "  Thou  shalt  know  whether  my  word  shall 
come  to  pass  unto  thee  or  nof^."  Go  on;  hsten  to  your  car- 
nal advisers ;  let  them  tell  you  that  there  is  no  need  to  give 
yourselves  up  to  God ;  and  that  you  may  be  the  servants  both 
of  God  and  Mammon  at  the  same  time.  Go  on;  and  take 
their  word  in  preference  to  God's;  and  wait  to  see  "  Vshose 
word  shall  stand,  theirs  or  his."  But  remember,  that  if, 
unhappily  for  you,  God's  word  shall  take  place,  and  that  threat- 
ening be  executed,  there  will  be  no  room  left  for  repentance : 
your  state  will  be  fixed,  and  that  for  ever.  Choose  ye,  then, 
whom  ye  will  believe,  and  whom  ye  vdll  serve :  and,  if  ye  be 
truly  wise,  shut  your  ears  against  the  assurances  of  an  ungodly 
world,  and  say,  in  reference  to  them  all,  "  Let  God  be  true, 
and  every  man  a  liar^." 

u  Deut.  xxix.  19,  20.         "^  Ezek.  xxiv.  14.         y  Rom.  iii.  4. 


CLII. 

Joshua's  envy  reproved. 

Numb.  xi.  27 — 29.  And  there  ran  a  young  man,  and  told 
Moses,  and  said,  Eldad  and  Medad  do  prophesy  in  the  camp. 
And  Joshua  the  son  of  Nun,  the  servant  of  Moses,  one  of  his 
young  men,  anstvered  and  said,  My  lord  Moses,  forbid  them. 
And  Moses  said  unto  him,  Enviest  thou  for  my  sake  ?  Would 
God  that  all  the  LordbS  people  were  prophets,  and  that  the 
Lord  tvould  jnit  his  Spirit  tipon  them  ! 

EXPERIENCE  proves  that  eminent  situations 
are  atttended  with  manifold  anxieties ;  and  that 
rulers,  though  envied  by  their  subjects,  often  feel  a 
weight  of  care  which  is  burthensome  in  the  extreme. 
Moses  was  supported  in  his  office  by  God  himself, 


152.]]  Joshua's  envy  reproved.  41 

who  confirmed  his  authority  by  many  signal  and 
miraculous  interpositions :  yet  even  he  complained, 
"  I  am  not  able  to  bear  all  this  people  alone,  because 
it  is  too  heavy  for  me^" 

To  reheve  him  from  the  burthen,  God  promised, 
that  he  would  pour  out  his  Spirit  upon  seventy  elders, 
whom  Moses  should  select,  and  would  qualify  them 
for  taking  a  share  in  the  government.  Two  of  the 
persons  nominated,  (being  deterred,  it  should  seem, 
by  a  sense  of  their  own  insufficiency  for  the  office,) 
stayed  in  the  camp,  instead  of  going  up  with  the  others 
to  the  tabernacle  at  the  time  appointed.  God  how- 
ever did  not  on  this  account  withhold  his  Spirit  from 
them,  but  gave  it  to  them  in  the  same  manner  as  to 
the  others  :  in  consequence  of  which  they  began  to 
prophesy  in  the  camp.  This  innovation  excited  the 
jealousy  of  Joshua;  who,  fearing  lest  it  should  weaken 
the  authority  of  Moses,  instantly  informed  him  of  it, 
and  desired  him  to  forbid  any  further  exercise  of 
their  gifts :  but  Moses  saw  through  the  hidden  motives 
by  which  he  was  actuated,  and  checked  the  evil  which 
had  risen  in  his  heart. 

Let  us  consider, 

I.  The  principle  he  indulged — 

Doubtless,  Joshua  thought  that  he  was  acting 
under  a  good  impression,  and  that  his  zeal  was  of 
the  purest  kind  :  but  Moses  traces  his  conduct  to  a 
principle  of  envy,  which  needed  to  be  mortified  and 
suppressed.     Now  envy  is, 

1.  A  common  principle — 

[Few  are  conscious  of  it  in  themselves;  but  all  see  the 
operation  of  it  in  their  neighbours.  There  is  not  any  evil  in 
the  heart  of  man  more  universally  prevalent  than  this.  "  It 
is  not  in  vain  that  the  Scripture  saith,  The  spirit  that  dwelleth 
in  us  lusteth  to  envy^"  We  may  see  in  Cain,  in  Joseph's 
brethren,  in  Saul,  and  in  all  the  rulers  of  the  Jewish  Church, 
that  this  disposition  is  natural  to  man<=.  Infants  at  the  breast 
have  been  seen  to  feel  its  malignant  influence,  when  another 
has  been  permitted  to  participate  what  they  have  deemed  their 

^  ver.  14.  t  Jam.  iv.  5. 

<=  1  John  iii.  12.  Acts  vii.  9.   1  Sam.  xviii.  9.    Matt,  xxvii.  18. 


42  NUMBERS,  XL  27—29.  [152. 

exclusive  right.  There  is  no  age,  no  situation,  exempt.  Even 
those  who  possess  the  most,  as  well  as  those  who  are  wholly 
destitute,  are  open  to  its  assaults — ] 

2.  An  active  principle — 

[Whatever  is  an  object  of  desire,  is  also  an  object  of  envy: 
for  envy  is  nothing  but  a  regret  that  another  should  possess 
that  which  we  ourselves  would  wish  to  enjoy.  Usually  indeed 
the  things  which  persons  most  en\y,  are  such  as  are  proper  to 
their  own  age  or  condition  in  life ;  and  such  as  they  think 
themselves  in  some  measure  entitled  to.  Those  in  whom 
beauty  or  strength  is  highly  valued,  look  not  with  complacency 
on  one  who  is  reckoned  to  surpass  them :  nor  do  those  who 
desire  fame  on  account  of  mental  qualifications,  love  to  acknow- 
ledge the  intellectual  superiority  of  others.  All  are  happy  to 
hear  their  rivals  depreciated,  and  themselves  preferred.  Nor  is 
it  respecting  natural  endowments  only  that  this  principle  exerts 
itself:  it  shews  itself  no  less  in  reference  to  acquired  distinc- 
tions, of  whatever  kind.  Riches  and  honours  are  amongst  the 
objects  which  most  powerfully  excite  this  corrupt  feeling :  and 
it  is  difficult  for  any  one  to  behold  the  more  rapid  advancement 
of  his  rival,  and  not  to  feel  in  himself  some  workings  of  this 
malignant  disposition. 

But  this  principle  operates  even  where  personal  considera- 
tions appear  very  feeble  and  remote.  The  exaltation  of  a  party, 
for  instance,  will  call  it  forth  in  those  who  belong  to  an  oppo- 
site party.  There  scarcely  ever  is  a  popular  election,  but  the 
partisans  of  rival  candidates  are  open  to  its  assaults,  as  much  as 
the  principals  themselves.  Parties  in  the  Church  are  no  less 
agitated  by  this  corroding  passion,  insomuch  that  they  will 
endeavour  to  outstrip  each  other  in  things  to  which  they  have 
no  real  inclination,  in  order  by  any  means  to  gain  an  ascen- 
dency for  their  o\vn  side.  In  the  days  of  the  Apostles,  "  some 
preached  Christ  of  envy  and  strife  ; "  and  there  is  but  too  much 
reason  to  fear,  that  many  also  in  this  day  have  no  better  motive 
for  their  benevolent  and  religious  exertions,  than  the  strength- 
ening and  increasing  of  a  party  in  the  Church.] 

3.  A  deep-rooted  principle — 

[One  would  suppose  that  religion  should  presently  and 
entirely  extirpate  this  principle :  but  it  is  not  so  easily  rooted 
out.  We  find  it  working  in  persons  who  profess  to  have  a 
zeal  for  God"*;  yea,  in  persons  also  of  whose  piety  we  cannot 
doubt.  The  disciples  of  John  were  alarmed  for  the  honour  of 
their  master,  when  they  heard  that  Jesus  had  more  disciples  than 
he'':  and  the  Apostles  themselves  forbade  a  person  to  persist 
in  the  work  of  casting  out  devils,  because  he  did  not  attach 

'»  1  Cor.  ill.  1—4.  e  John  iii.  26. 


Joshua's  envy  reproved.  4S 


152.] 

himself  to  them  ^.  This  was  the  very  spirit  by  which  Joshua  was 
actuated :  he  was  afraid  lest  the  honour  and  influence  of  Moses 
should  be  weakened  by  others  rising  into  popularity  around 
him.  Of  course,  this  disposition  is  not  wilfully  indulged  by 
any  who  truly  fear  God :  but  it  is  so  rooted  in  the  heart,  that 
all  have  need  to  be  on  their  guard  against  it.] 

The  hatefulness  of  such  a  principle  may  be  seen  by, 

II.  The  reproof  it  met  with — 

Moses  appears  truly  as  a  man  of  God.     Behold, 
in  his  answer  to  Joshua, 

1.  His  fidelity — 

[He  had  a  peculiar  regard  for  Joshua :  but  that  did  not 
cause  him  to  overlook  his  faults,  much  less  to  countenance  him 
in  what  was  wrong.  Young  men  in  general  are  apt  to  be  led 
away  by  their  feelings,  and  not  to  be  sufficiently  aware  of  their 
own  corruptions.  This  was  the  case  with  Joshua :  and  Moses, 
like  a  father,  watched  over  him  with  care,  and  reproved  him 
with  tenderness.  Moses  pointed  out  to  him  the  principle  by 
which  he  was  actuated,  and  that  higher  principle  by  which  he 
ought  rather  to  be  governed.  It  would  be  well  if  all  religious 
people  were  equally  on  theu'  guard,  to  check,  rather  than  en- 
courage, the  growth  of  evil.  If  a  person  be  of  our  party,  and 
more  especially  if  he  be  our  friend,  we  are  ready  to  receive  his 
reports,  without  very  strict  inquiry,  and  to  accede  to  his  pro- 
posals, without  sufficient  care.  Hence  one  person  in  a  society 
sometimes  diffuses  throughout  the  whole  a  spmt  of  strife  and 
contention,  when,  if  the  erroneousness  of  his  views  had  been 
pointed  out  at  first,  the  peace  of  the  whole  body  might  have 
been  preserved.  Great  attention  therefore  do  we  recommend 
to  all  in  this  particular.  More  especially  would  we  remind 
professing  Christians  of  their  duty;  "  Thou  shalt  in  any  wise 
rebuke  thy  brother,  and  not  suffer  sin  upon  him  s."  We  should 
not  be  contented  with  a  specious  suggestion.  We  should  di'ead 
the  incm'sion  of  an  evil  principle  in  the  Church,  as  much  as  we 
do  the  introduction  of  fire  in  a  place  filled  with  combustibles. 
We  should  ever  remember,  that  "  a  little  leaven  will  soon 
leaven  the  whole  lump."] 

2.  His  zeal — 

[The  glory  of  God  was  that  which  was  uppermost  in  the 
mind  of  Moses :  and  if  that  might  but  be  advanced,  he  was 
quite  indifferent  whether  his  own  honour  were  eclipsed  or  not. 
He  weU  knew,  that  these  two  men  "  could  have  nothing  ex- 
cept it  were  given  them  from  above'';  and  that  if  God  had 

f  Mark  ix.  38.  s  Lev.  xix.  17. 

^  This  was  John's  answer ;  Mark  ix.  39. 


44  NUMBERS,  XI.  27—29.  [152. 

confen-ed  on  them  the  gift  of  prophecy,  he  would  overrule  the 
exercise  of  it  for  his  own  glory.  Instead  therefore  of  wishing 
to  repress  it  in  them,  he  would  have  been  glad  if  every  person 
in  the  camp  had  possessed  it.  What  a  noble  spirit  was  this  ! 
how  worthy  of  universal  imitation !  It  was  precisely  thus  that 
St.  Paul  rejoiced,  when  "  Christ  was  preached  of  contention." 
He  knew  the  motives  of  the  preachers  to  be  bad ;  but  he  knew 
that  God  would  render  their  ministrations  subservient  to  the 
increase  of  the  Redeemer's  kingdom:  and  therefore,  however 
their  conduct  might  affect  liis  influence,  he  did,  and  would, 
rejoice*.  Thus,  beloved,  should  we  be  glad  to  see  the  Re- 
deemer's interests  advanced,  whoever  be  the  instruments,  and 
whatever  be  the  means.  This  consideration  should  be  para- 
mount to  every  other;  and  we  should  say,  with  John,  "  Let 
me,  and  my  party,  decrease,  so  that  Christ  and  his  kingdom 
may  but  increase ''."] 

3.  His  love — 
[Moses  had  no  desire  to  engross  or  monopolize  the  gifts 
of  Heaven.  As  Paul  said  to  his  bitterest  persecutors,  "  I  would 
to  God  that  all  who  hear  me  tliis  day  were  both  almost  and  al- 
together such  as  lam,  except  these  bonds  V'  so  did  Moses  wish 
all  the  people  of  Israel  to  have  the  Spirit  of  the  Lord  imparted 
to  them,  as  much  as  he  himself  had.  The  more  they  were 
benefited,  the  more  would  his  happiness  be  increased.  This 
is  that  very  disposition  which  St.  Paid  himself  exercised™,  and 
which  he  inculcates  on  us,  when  he  says,  "  Look  not  every  man 
on  his  own  things,  but  every  man  also  on  the  things  of  others"." 
In  fact,  this  is  that  principle,  which,  more  than  any  other, 
counteracts  the  baneful  influence  of  envy ;  "  Charity  envieth 
not"."  Let  universal  love  reign  in  our  hearts,  and,  instead  of 
envying  any  of  our  brethren,  we  shall  be  willing  rather  to  "lay 
down  oiu-  lives  for  them  p."] 

To  IMPROVE  this  subject,  we  would  recommend  to 
you  two  things ; 
1.  Examine  well  your  own  principles — 

[Do  not  hastily  conclude  that  your  principles  are  right,  even 
though  you  do  not  know  that  they  are  wrong ;  but  search  and 
try  your  ways,  and  maintain  a  godly  jealousy  over  yom*  own 
hearts.  The  Apostles  themselves,  on  more  occasions  than  one, 
"  knew  not  what  spirit  they  were  of."  Wlio  amongst  us  does 
not  see  the  blindness  of  others  in  relation  to  their  principles? 
Pride,  and  ostentation,  and  vanity,  and  envy,  and  malice,  and  a 

i  Phil.  i.  15—18.  k  John  iii.  30.  i  Acts  xxvi.  29. 

•"  1  Cor.  iv.  9.  n  Pliil.  ii.  4.  <>  1  Cor.  xiii.  4. 

P  1  John  iii.  16. 


153.J  AARON  AND  MIRIAM  REPROVED.  45 

thousand  other  evils,  are  visible  enough  to  others,  when  the  per- 
sons influenced  by  them  give  themselves  credit  for  very  different 
motives.  Doubtless,  at  times,  this  is  the  case  with  all  of  us. 
If  indeed  envy  become  in  any  respect  a  governing  principle  in 
our  hearts,  our  religion  is  altogether  vain*i.  Let  us  there- 
fore watch  oiu-  own  spirits,  and  be  thankful  to  any  friend,  who, 
like  Moses,  will  "  point  out  to  us  a  more  excellent  way^"] 

2.  Take  diligent  heed  to  the  word  of  God — 

[The  word  of  God,  if  duly  attended  to,  would  correct  every 
bad  principle  in  us.  It  is  a  two-edged  sword,  that  lays  open 
the  inmost  recesses  of  the  hearts  To  that  St.  Peter  directs  us, 
as  the  means  of  subduing  envy,  and  every  other  evil  propensity*. 
By  the  word  the  Apostles  themselves  were  sanctified  ;  and  by 
that  also  must  we  be  made  clean".  Meditate  then  on  that  day 
and  night:  and  let  it  be  your  earnest  prayer,  that  it  may  dwell 
richly  in  you  in  all  wisdom ;  and  that,  being  cast  into  the  mould 
of  the  Gospel,  you  may  be  "  changed  into  the  divine  image, 
from  glory  to  glory,  by  the  Spirit  of  the  Lord."] 

1  Jam.  iii.  14 — 16.  '  1  Cor.  xii.  31.  ^  Heb.  iv.  12. 

t  1  Pet.  ii.  1 — 3.  u  John  xv.  3.  and  xvii.  17. 


CLIIL 

AARON    AND    MIRIAM    REPROVED. 

Numb.  xii.  8,  9.  Wherefore  were  ye  not  afraid  to  speak  against 
my  servant  Moses  ?  And  the  anger  of  the  Lord  ivas  kindled 
against  them:  and  he  departed. 

WHEN  men  are  angry,  we  may  often,  and  with 
reason,  doubt,  whether  there  be  any  just  occasion  for 
their  displeasure:  but  when  we  see  Almighty  God 
expressing  indignation,  we  may  always  ask  with 
confidence,  "Is  there  not  a  cause?"  It  is  no  slight 
degree  of  anger  which  God  manifests  in  the  passage 
before  us.  And  what  could  be  the  reason?  We  are 
told  that  "  Aaron  and  Miriam  spake  against  Moses 
because  of  the  Ethiopian  woman  whom  he  had 
married^"  But  this  seems  only  to  have  been,  if  not 
a  fictitious,  at  least  a  secondary,  reason.  (It  must  be 
strange  indeed  if  they  now  began  to  be  displeased 
with  a  thing  which  they  knew  to  have  been  done 
many  years,  and  which  had  never,  in  that  instance, 

=*  ver.  1. 


46  NUMBERS,  XII.  8,  9.  [153. 

been  disapproved  by  God.)  The  true  reason,  I  appre- 
hend, was,  that  they  were  offended  at  his  not  having 
consulted  them  about  the  seventy  persons  whom  he 
had  selected  to  bear  a  part  of  his  burthen  with  him  : 
and  it  is  possible  enough  that  they  might  ascribe  this 
to  his  wife's  influence.  They  thought,  that,  as  God 
had  spoken  by  them  as  well  as  by  Moses  himself^ 
Moses  should  have  treated  them  with  more  respect. 
(This  is  precisely  the  way  in  which  many,  yea  and 
good  people  too,  are  prone  to  act.  If  overlooked  in 
any  instance  wherein  they  think  they  had  a  right  to 
be  consulted,  they  forget  all  the  distinguishing  honours 
which  they  already  enjoy,  and  become  querulous  on 
account  of  the  supposed  slight  which  is  cast  upon 

them )     Of  this  complaint  Moses  took  no 

notice ;  but  meekly  passed  it  over  in  silence.  (Herein 
he  shews  how  unreasonable  murmurers  and  com- 
plainers  should  be  treated.  Would  to  God  we  were 
more  like  him  in  this  particular!  If  querulous  ob- 
jections be  met  by  passionate  answers,  contentions 
soon  arise'';  whereas  silence,  or  "  a  soft  answer,  would 
turn  away  wrath.")  But  the  less  anxious  we  are  to 
vindicate  our  own  character,  the  more  readily  and 
effectually  will  God  interpose  for  us.  "He  heard," 
though  Moses  was  as  one  that  heard  not;  and  he 
immediately  summoned  the  offenders  before  him,  in 
their  presence  vindicated  the  character  of  his  servant 
Moses,  and  smote  Miriam  with  a  leprosy :  and  though, 
at  the  request  of  Moses,  he  restored  her  to  health,  yet 
he  ordered  her  to  be  put  out  of  the  camp  for  seven 
days;  and  thus  exposed  to  shame  the  persons,  who, 
through  the  pride  of  their  hearts,  had  arrogated  to 
themselves  an  honour  which  belonged  not  to  them. 

On  account  of  the  importance  of  these  subordinate 
circumstances,  we  have  dwelt  upon  them  somewhat 
longer  than  usual.  But  it  is  not  our  intention  to 
enlarge  any  more  on  them:  we  wish  rather  to  turn 

^  Compare  ver.  2.  with  Mic.  vi.  4. 

<=  The  common  history  of  qviarrels  is,  that  they  begin  like  those  of 
the  ambitious  disciples,  and  proceed  like  those  of  the  jealous  tribes. 
Matt.  XX.  21,  24.     2  Sam.  xix.  43. 


153.1  AARON  AND  MIRIAM  REPROVED.  Afl 

your  attention  to  the  great  and  leading  points  con- 
tained in  the  words  of  our  text.  In  them,  God  ex- 
postulates with  Aaron  and  Miriam  for  presuming  to 
speak  against  Moses.  Now  Moses  sustained  a  variety 
of  characters ;  in  reference  to  which  the  words  before 
us  may  be  differently  understood.  As  he  was  a  civil 
magistrate,  they  shew  God's  anger  against  those  who 
resist  the  magistracy.  As  he  was  a  teacher  of  God's 
word,  they  shew  how  God  is  offended  with  a  neglect 
of  his  faithful  ministers.  And,  as  he  was  a  represen- 
tative of  our  great  Lawgiver  and  Redeemer,  the  Lord 
Jesus  Christ,  they  shew  what  indignation  God  will 
exercise  against  those  who  either  openly  reject,  or 
secretly  despise,  his  only  dear  Son. 

First  then  we  shall  consider  them  as  expressing 
God's  displeasure  against  those, 

I.  Who  oppose  the  civil  magistrate — 

[Magistrates  are  appointed  of  God  to  bear  a  portion  of 
his  authority ;  and  they  are  invested  with  it,  that  they  may  be 
a  teri'or  to  evil-doers,  and  a  protection  to  the  good.  To  these 
we  are  to  be  subject,  not  reluctantly  through  fear  of  their  dis- 
pleasure, but  willingly,  and  for  conscience  sake  :  and  "  if  we  will 
resist  them,  we  shall  receive  to  ourselves  damnation"^."  Both 
temporal  and  eternal  judgments  must  be  expected  by  us  if  we 
rebel  against  the  constituted  authorities.  Nor  is  it  of  open 
and  avowed  rebellion  only  that  we  speak,  but  of  murmuring 
and  complaining  against  them  without  just  and  great  occasion. 
Tliis  was  the  fault  of  Aaron  and  Miriam ;  "  they  were  not 
afraid  to  speak  against"  the  person,  whom  God  had  ordained 
to  be  "  king  in  Jeshurun."  Persons  of  this  class  are  invariably 
represented  by  God  himself  as  enemies  to  him.  "  Presump- 
tuous are  they,  says  he,  and  self-willed,  and  are  not  afraid  to 
speak  evil  of  dignities®."  They  take  liberties  with  earthly 
potentates,  which  the  first  archangel  dared  not  to  take  with 
Satan  himself^.  It  would  be  well  if  rehgious  people  were  suffi- 
ciently on  their  guard  respecting  this.  We  have  seen,  during 
the  French  Revolution,  great  multitudes  even  of  them  drawn 
after  Satan ;  and  the  supporters  of  civil  government  traduced 
by  every  opprobrious  epithet :  and  though  the  generality  of 
these  deluded  people  have  seen  their  error,  yet  the  necessity 
for  cautioning  you  on  this  head  has  not  ceased.  That  the  rights 
of  people  are  very  different  in  different  countries,  is  certain ; 
and  that  rulers  may  so  conduct  themselves,  as  totally  to  destroy 

<i  Rom.  xiii.  1 — 5.  e  2  Pet.  ii.  10.  f  Jude,  ver.  8,  9. 


48  NUMBERS,  XII.  8, 9.  [153. 

the  compact  between  them  and  their  subjects,  is  also  certain  : 
but  it  is  no  less  certain,  that  religious  people,  above  all,  should 
be  "  the  quiet  in  the  land,"  and  should  ever  conform  to  that 
solemn  injunction,  "  Thou  shalt  not  speak  evil  of  the  ruler 
of  thy  people^."] 

II.  Who  disregard  the  ministers  of  the  Gospel — 

[Those  who  muiister  in  holy  things  are  ambassadors  from 
God,  and  speak  to  the  people  "  in  Christ's  stead •^."  Their 
word,  as  far  as  it  accords  with  the  inspired  volume,  is  "  to  be 
received,  not  as  the  word  of  men,  but  as  the  word  of  God  him- 
self' :"  and  whatever,  in  the  name  and  by  the  authority  of  God, 
they  bid  you  to  observe,  that  you  are  bound  to  observe  and  do  ^. 
It  is  true,  that  ministers  are  "  not  lords  over  God's  heritage  V' 
neither  have  they  any  "  dominion  over  your  faith™ :"  yet  it  is 
also  true,  that  in  things  pertaining  to  God  they  are  invested 
with  a  divine  authority  :  they  "  are  over  you  in  the  Lord":" 
they  "  have  the  rule  over  you,  and  you  are  to  obey  them,  and 
submit  yourselves":"  and  if,  while  "  they  labour  in  the  word 
and  doctrine,  they  rule  well,  they  are  to  be  comited  worthy 
of  double  honour  P."  What  shall  we  say  then  to  those  who 
despise  the  ministers  of  God,  and  that  too  in  proportion  to 
their  fidehty  ?  This  we  must  say,  that  "  in  despising  us,  they 
despise  both  Christ,  and  the  Father  who  sent  himi:"  and 
their  opposition  to  such  ministers  is  felt  by  God  as  opposition 
to  liimself  "^ ;  such  opposition  too  as  will  meet  with  a  dreadful 
recompence  in  the  day  of  judgments  What  Moses  had  said 
and  done,  was  by  the  direction  and  authority  of  God :  and  it 
was  at  the  peril  of  the  greatest  people  of  the  land  to  contradict 
and  oppose  him.] 

III.  Who  neglect  the  Lord  Jesus  Christ — 

[Moses,  as  the  head  of  the  Chvu'ch  and  people  of  God, 
certainly  prefigured  the  Lord  Jesus  Christ.  The  very  enco- 
miums here  passed  on  Moses  by  God  himself,  are  such  as  of 
necessity  lead  our  minds  to  Clu'ist.  Was  Moses  a  prophet  far 
superior  to  all  others*?  Christ  is  that  Prophet  of  whom  Moses 
was  only  a  shadow,  and  whom  all  are  commanded  to  hear  at 
the  peril  of  their  souls".  Was  Moses  faithful  in  all  God's  house 
as  a  servant^?  Christ  is  that  Son  who  presides  over  his  own 
housed.  Wfis  Moses  the  meekest  of  all  men  upon  the  face  of 
the  earth  ^?    Christ  is  he  whose  unparalleled  meekness  is  our 

B  Acts  xxiii.  5.  i'  2  Cor.  v.  20.  '  1  Thess.  ii.  13. 

^  Matt,  xxiii.  2,  3.  i  1  Pet.  v.  3.  ™  2  Cor.  i.  24. 

n  1  Thess.  V.  12.  ^  Heb.  xiii.  17.  Pi  Tim.  v.  17. 

•J  Luke  X.  16.  •■  Zech.  ii.  8.  ^  Matt,  xviii.  6. 

'  vcr.  G,  7.  "  Acts  iii.  22,  23.  ^  ver.  7. 

y  Heb.  iii.  2 — 6.  =«  ver.  3. 


153.1  AARON  AND  MIRIAM  REPROVED.  4& 

great  encom-agement  to  learn  of  hini^.  In  reference  to  Christ 
therefore,  the  expostulation  in  our  text  has  tenfold  weight.  O, 
who  must  not  be  afraid  to  speak  against  him,  or  to  entertain 
so  much  as  a  thought  contrary  to  his  honour  ? 

Here  then  we  have  not  to  address  the  mibelievers  ;  for  they 
may  well  be  classed  imder  the  former  head :  those  who  openlv 
reject  Christ,  cannot  even  in  profession  obey  his  ministers. 
But  many  who  are  partial  to  faithful  ministers,  are  yet  far 
from  being  conformed  to  the  mind  of  Christ.  Many  who  are 
in  liigli  repute  in  the  Church  of  Christ,  have  yet  their  unsub- 
dued lusts,  which  rise  in  allowed  hostility  against  their  Lord 
and  Saviour.  The  murmurs  of  Aaron  and  Miriam  were  not 
public ;  but  "  The  Lord  heard  them."  And  so  these  vile 
affections  may  not  be  known ;  but  God  sees  them :  and  he 
will,  if  we  continue  to  harbour  them,  be  "  a  swift  witness 
against  us  " 

With  what  awful  authority  did  he  summon  Aaron  and 
Miriam  before  him^  !  But  with  a  more  awful  voice  will  he  call 
us  forth  to  judgment.  With  what  indignation  did  he,  after 
reproving  their  iniquity,  "  depart'' \"  and  will  he  not  depart 
from  such  professors  here ;  yea,  and  bid  them  to  depart  from 
him /or  ever?  Did  he  expose  their  sin  to  all?  Did  he  inflict 
a  most  disgraceful  pmiishment  ?  Did  he  order  Miriam  to  be 
excluded  from  the  camp  of  IsraeP  ?  Who  reads  not  here  the 
shame  and  misery  of  those,  who,  under  a  cloak  of  religion,  have 
harboured  any  secret  lusts?  Were  the  most  distinguished 
characters  in  the  whole  kingdom  dealt  with  thus  ?  Who  then 
has  not  reason  to  fear  and  tremble?  "Be  wise  now  therefore, 
O  ye  kings,  be  instructed,  ye  judges  of  the  earth.  O  kiss  the 
Son,  lest  he  be  angry,  and  ye  perish  from  the  way  ^."  Behold, 
the  sin  of  these  two  professors  delayed  the  progress  of  all  the 
hosts  of  Israel  for  seven  days  ^ !  Armed  hosts,  or  intervening 
seas,  could  not  retard  them:  but  sin,  that  evil  and  accursed 
thing,  did  what  all  the  powers  of  earth  and  hell  could  not  have 
done.  O  professor,  think  how  many  may  be  retarded  in  their 
progress  towards  heaven  by  one  sin  of  thine ;  yea  perhaps  may 
be  turned  out  of  the  way,  and  ruined  for  ever !  Remember 
what  our  Lord  has  said,  "  Woe  unto  the  world  because  of 
offences !  but  woe,  most  of  all,  unto  him,  by  whom  the  offence 
Cometh."  It  is  on  this  account  that  God  enjoined  all  his 
people  to  "  bear  in  mind  what  he  had  done  to  Miriam  by  the 
way,  after  that  they  were  come  forth  out  of  Egypt"."  The 
Lord  grant  that  none  of  us  may  ever  lose  sight  of  it !  May  we 
remember  what  an  evil  and  bitter  thing  it  is  to  lose  in  any 
degree  the  fear  and  love  of  God"^!] 

a  Matt.  xi.  29.        ^  ver,  4,  5.  c  yer.  9.  d  yer.  10,  14. 

e  Ps.  ii.  10 — 12.      f  Numb.  xxii.  15.    s  Deut.  xxiv.9.  ''  Jer.  ii.  19. 
VOL.   II.  E 


50  NUMBERS,  XIV.  4,  5.  [154. 

Address — 

[To  those  \\lio  have  sinned  in  any  of  the  foregoing  parti- 
culars, we  would  particularly  recommend,  that,  like  Aaron, 
they  confess  their  sin  humbly,  and  without  delays  Yea,  en- 
treat that  very  Saviour  whose  authority  you  have  despised, 
to  intercede  for  you.  Seek  an  interest  in  him :  implore  for- 
giveness for  his  sake:  so  will  God  "  pardon  yom*  offences, 
though  he  may  take  vengeance  of  your  inventions^."  "  Turn 
with  unfeigned  sorrow  from  your  transgressions;  so  your 
iniquity  shall  not  be  your  ruin."  Leprous  as  ye  are,  ye  shall 
yet  be  healed :  and,  deserving  as  ye  are  to  be  expelled  from 
the  camp  of  Israel,  ye  shall  yet  be  received  into  it,  and,  through 
the  tender  mercy  of  your  God,  shall  proceed  in  comfort  to  the 
promised  land.] 

i  ver.  11.  ^  ver.  13,  14. 


CLIV. 

APOSTASY    DEPRECATED. 

Numb.  xiv.  4,  5.  And  they  said  one  to  another,  Let  us  make  a 
captain,  and  let  us  return  into  Egypt.  Then  Moses  and 
Aaron  fell  on  their  faces  before  all  the  assembly  of  the  con- 
gregation of  Israel. 

THAT  the  journeying  of  the  Israelites  m  the  wil- 
derness is  typical  of  our  journey  towards  the  heavenly 
Canaan  is  so  generally  known  amongst  you,  that  I 
need  not  insist  upon  \i^.  That  being  kept  in  mind, 
you  will  at  once  see  the  bearing  of  my  present  subject 
on  the  solemnities  in  which  you  have  been  engaged. 
The  Israelites  had  now  arrived  at  the  borders  of  Ca- 
naan :  and  they  sent  spies,  one  from  every  tribe,  to 
search  out  the  land.  They  all  agreed  respecting  the 
fertility  of  the  country  :  but  ten  of  the  spies  repre- 
sented the  attempt  to  conquer  it  as  altogether  hope- 
less. This  report  discouraged  the  whole  congrega- 
tion ;  who  bitterly  bewailed  their  disappointment,  cast 
severe  reflections  on  Jehovah  himself  as  having  de- 
ceived and  betrayed  them,  and  proposed  to  make  a 
captain  over  them  and  to  return  to  Egypt. 

=*  If  this  shoukl  be  the  subject  of  an  Address  to  young  people 
AFTER  Confirmation,  this  sentiment  may  be  modified  according  to 
circumstances.  But,  if  it  be  used  on  a  common  occasion,  our  bap- 
tismal engagements  maybe  substituted  for  those  that  are  here  specified. 


154.1  APOSTASY    DEPRECATED.  51 

Let  us  consider  the  circumstances  here  recorded; 
and, 

I.  The  proposal  made  by  the  people — 

[The  report  given  by  the  spies  was  very  unfavourable :  the 
cities  were  represented  as  impregnable,  being  "  waUed  up  to 
heaven ; "  and  the  people  of  such  a  gigantic  stature,  that  the 
Israelites  were  no  more  than  as  grasshoppers  before  them. 
The  climate,  too,  was  represented  as  so  unhealthy,  that  "  the 
land  ate  up  the  inhabitants  thereof''."  Hence  the  people  were 
led  to  "  despise  the  land"  as  unworthy  of  their  pui'suif^,  and 
to  despair  of  attaining  it  against  such  formidable  enemies :  yea, 
they  impiously  wished  that  they  had  died  in  Egypt,  when  the 
Egyptian  fu'st-born  were  slain;  or  in  the  wilderness,  when 
God  sent  a  plague  among  the  people  for  worshipping  the 
golden  calf. 

Under  the  influence  of  their  unbelieving  fears,  they  proposed 
to  make  a  captain  over  them,  and  to  return  to  Egypt,  from 
whence  they  had  come  out.  They  judged  this  to  be  so  wise  a 
measure,  that  no  one  could  doubt  of  its  expediency:  "  Were  it 
not  better  for  us  to  return  into  Egypt '^?" 

And  are  we  not  likely  to  hear  of  similar  proposals  at  this 
time?  You  profess  now  to  have  dedicated  yourselves  to  Al- 
mighty God,  and  to  be  bent  on  the  attainment  of  the  heavenly 
Canaan.  But  are  you  prepared  to  encounter  the  discourage- 
ments which  you  will  meet  with  in  the  way  ?  You  have  pro- 
mised, before  God,  to  "  renounce  the  devil  and  all  his  works, 
the  pomps  and  vanities  of  this  wicked  world,  and  all  the  sinful 
lusts  of  the  flesh ;"  but  are  you  girt  for  the  warfare,  and  ready 
to  go  forth,  in  the  strength  of  Christ,  against  these  mighty 
foes  ?  Wliat  reports,  alas !  will  you  hear !  The  mortality 
amongst  the  Canaanites,  which  the  spies  represented  as  arising 
from  the  climate,  was  no  other  than  that  occasioned  by  the 
hornets,  which  God,  according  to  his  promise,  had  sent,  to 
weaken  the  people  of  the  land,  and  thereby  to  facilitate  the 
entrance  of  Israel  into  it^:  yet  was  that  made  an  additional 
ground  for  desisting  from  the  enterprise.  In  like  manner,  the 
very  exercises  of  mind,  whereby  God  weakens  the  corruptions 
of  his  people's  hearts,  and  ensures  to  them  a  final  victory  over 
all  their  enemies,  are  urged,  by  ignorant  and  unbelieving  men, 
as  reasons  for  declining  all  attempts  to  secure  the  heavenly 
inheritance  :  and  you  will  hear  repentance  itself  decried  as 
melancholy,  and  denounced  as  little  better  than  a  prelude  to 
insanity.  In  addition  to  such  obstacles  from  without,  (for  I 
confine  myself  to  those  which  arise  from  report  only,  without 

^  Numb.  xiii.  31 — 33.  <=  Ps.  cvi.  24.  ^  ver.  3. 

^  Compare  Exod.  xxiii.  28.  Deut.  vii.  20.  Josh.  xxiv.  12. 

E  2 


52  NUMBERS,  XIV.  4,  5.  [154. 

noticing-  any  from  actual  opposition,)  will  not  your  own  hearts 
suggest,  that  to  overcome  such  potent  enemies,  as  the  world, 
the  flesh,  and  the  devil,  will  be  impossible,  especially  for 
persons  so  young,  or  so  circumstanced,  as  you? 

The  result  of  such  misrepresentations  and  misconceptions  is 
but  too  likely  to  apj^ear  amongst  you  at  no  chstant  period. 
You  will  not  in  a  formal  manner  actually  appoint  a  captain 
over  you,  because  every  one  can  act  for  himself,  wdthout  any 
combination  with  others  ;  but  that  many  of  you  will  be  like- 
minded,  in  relation  to  this  matter,  is  greatly  to  be  feared;  and 
that  you  will  even  justify  the  measui-e  as  wise,  saying,  "  Is  it 
not  better  that  we  go  back  again  to  the  world  ? "] 

But  let  us  turn  our  attention  to, 

II.    The   effect  of  that   proposal  on   God's  faithful 
servants — 

["  Moses  and  Aaron  fell  on  their  faces  before  all  the  as- 
sembly of  the  congregation  of  Israel ;"  filled,  no  doubt,  with 
grief  and  shame  at  so  foolish  and  impious  a  jjroposal.  AMiat 
prospect  could  they  have  of  succeeding  in  such  an  enterprise  ? 
Could  they  suppose  that  God  would  go  before  them ;  and 
cause  the  manna  and  the  water  to  attend  them  in  their  retro- 
grade motions,  as  he  had  done  when  moving  according  to  his 
will  ?  If  not,  without  any  enemy  whatever,  or  any  special 
judgment  inflicted  on  them,  they  must  all  die  of  hunger  and 
thirst  in  a  few  days.  Or,  supposing  them  to  get  back  to  Egypt, 
what  would  be  theu*  reception  there  ?  Would  not  the  rigours 
of  their  bondage  be  increased  by  their  vindictive  oppressors  to 
the  utmost  extent  of  hmnan  endurance  ?  Granting  that  all 
their  fears  respecting  the  Canaanites  were  well  founded,  what 
could  they  suffer  worse  by  manfully  contending  with  them, 
than  they  would  infallibly  bring  upon  themselves  by  the  mea- 
sure they  proposed  ? 

But  the  impiety  of  the  proposal  was,  if  possible,  still  greater 
tlian  the  folly.  What  a  contempt  of  the  promised  inlieritance 
did  it  argue,  when  they  did  not  deem  it  to  be  worth  a  manly 
contest !  What  a  distrust  of  God,  too,  who  had  already  shevvm 
himself  so  mighty  to  save,  and  had  engaged  that  not  one  of 
their  enemies  should  be  able  to  stand  before  them  !  What  base 
ingratitude,  also,  did  this  express,  when  they  coidd  so  soon 
forget  all  the  wonders  that  God  had  wrought  for  them,  and  all 
the  benefits  he  had  confei'red  upon  them ! 

We  wonder  not  that  Moses  and  Aaron,  who  were  able  to  form 
a  just  estimate  of  their  conduct,  were  so  deeply  affected  with  it. 

And  shall  not  we  also  fall  on  our  faces  with  grief  and  shame, 
my  dear  yovmg  friends,  if  we  see  you  forgetting  the  vows  that 
are  upon  you,  and  turning  back  again,  and  abandoning  those 


X54.1  APOSTASY  DEPRECATED.  53 

glorious  prospects  wliich  have  just  opened  upon  you  ?  For, 
what  can  you  gain  by  going  back  to  the  world  ?  I  will  sup- 
pose you  gain  all  that  the  world  can  give.  What  is  it?  What 
satisfaction  can  it  all  afford  ?  and  how  long  will  you  retain  it  ? 
Or,  supposing  you  could  retain  it  ever  so  long,  would  it  repay 
you  for  the  loss  of  heaven  ?  To  what  a  state,  too,  will  your 
defection  reduce  you  !  Of  all  the  men  who  came  out  of  Egypt, 
not  so  much  as  one  was  suffered  to  enter  the  promised  land, 
except  Caleb  and  Joshua,  who  continued  faithful  in  the  midst 
of  this  general  apostasy.  A  fearful  type  and  pledge  of  the 
doom  that  awaits  you^!  Hear  what  God  says  on  this  subject, 
in  the  Epistle  to  the  Hebrews:  *'  If  any  man  draw  back,  my 
soul  shall  have  no  pleasure  in  him^."  Ah!  know  of  a  cer- 
tainty, that  all  who  draw  back,  *'  draw  back  unto  perdition^:" 
and  "  if,  after  you  have  escaped  the  corruptions  of  the  world, 
through  the  knowledge  of  our  Lord  and  Saviour  Jesus  Christ, 
you  are  again  entangled  therein  and  overcome,  your  latter  end 
will  be  worse  than  your  beguming :  for  it  would  have  been 
better  that  you  had  never  known  the  way  of  righteousness  at 
all,  than,  after  you  have  known  it,  to  turn  from  the  holy  com- 
mandment delivered  unto  you'."  You  have  all  doubtless  heard 
of  Lot's  wife,  who,  though  brought  out  of  Sodom,  was  turned 
into  a  pillar  of  salt,  because  she  looked  back  towards  the  city, 
when  she  should  have  thought  of  nothing  but  of  pressing 
onward  to  the  destined  place  of  refuge.  Ah  !  "  remember 
Lot's  wife^,"  as  our  blessed  Lord  has  warned  you  ;  for  "  if  you 
only  look  back,  after  having  put  your  hand  to  the  plough,  you 
are  not  fit  for  the  kingdom  of  Godl"  How  can  your  ministers, 
who  have  watched  over  you,  contemplate  such  an  issue  of 
their  labours,  and  not  weep  and  mourn  before  God  on  your 
behalf™  ?  I  pray  you,  beloved,  let  not  this  be  the  recompence 
of  all  the  pains  we  have  bestowed  on  you :  let  us  not  have  the 
grief  of  seeing  that  the  very  privileges  you  have  enjoyed  have 
only  fitted  you,  Hke  Capernaum  of  old,  for  a  deeper  and  heavier 
condemnation  :  but  let  us  have  joy  over  you,  in  beholding  your 
spiritual  advancement ;  and  let  us  have  the  sweet  and  blessed 
hope  of  having  you  for  "  our  joy  and  crown  of  rejoicing  to  all 
eternity."  Be  not  afraid  of  any  enemies :  for  God  is  with 
you :  "if  he  be  with  you,  who  can  be  against  you?  "  Read  the 
exhortation  of  Caleb  and  Joshua  to  their  unbeHeving  brethren, 
and  apply  it  to  your  own  souls":  and,  instead  of  listening  to 
the  ruinous  suggestions  of  unbelief",  "be  followers  of  them 
who  through  faith  and  patience  inherit  the  promises."] 

f  Numb.  xxvi.  64,  65.  with  Jude,  ver.  5,  and  1  Cor.  x.  11. 

g  Heb.  X.  38.               •»  Heb.  x.  39.  ^  2  Pet.  ii.  20,  21. 

k  Luke  xvii.  32.           i  Luke  ix.  61,  62.  >"  Jer.  xiii.  16,  17. 
n  ver.  7 — 9.                  "  Heb.  iii.  18. 


54  NUMBERS,  XIV.  6—9.  [l55. 

Let  me,  in  conclusion,  address  myself  to  the  elder 
part  of  this  audience — 

[You  must  not  forget,  that  the  subject  equally  concerns 
you.  For  you  also  must  "  endure  unto  the  end,  if  ever  you 
would  be  saved :"  and  it  is  only  "  by  a  patient  continuance  in 
well-doing,  that  you  can  attam  to  glory  and  honour  and  im- 
niortahty." 

But  that  wliich  I  would  particularly  impress  on  your  minds 
at  this  time,  is  the  vast  importance  of  your  watching  over  the 
young  people  who  have  now  consecrated  themselves  unto  the 
Lord.  Set  them  a  good  example  yourselves ;  and  do  all  you 
can  to  induce  them  to  follow  it.  Take  the  part  that  Caleb 
and  Joshua  took  on  this  occasion :  strengthen  their  hands : 
encoui-age  their  hearts  :  tell  them  what  a  gracious  and  power- 
ful and  faithful  God  they  have  to  help  them  in  every  time  of 
need.  Speak  to  them  of  "  the  land  that  floweth  with  milk 
and  honey."  Invite  them  to  taste  of  "  the  grapes  of  Eshcol," 
which  you  have  taken  thence.  Watch  over  the  very  "  lambs 
of  the  flock,  and  carry  them  in  your  bosom."  So  shall  all  of 
us,  ministers  and  people,  rejoice  together,  and  "  have  an 
abundant  entrance  into  the  kingdom  of  our  Lord  and  Saviour, 
Jesus  Christ."] 


CLV. 

THE  PEOPLE  MURMURING  AT  THE  REPORT  OF  THE  SPIES. 

Numb.  xiv.  6 — 9.  And  Joshua  the  son  of  Nun,  and  Caleb  the 
S071  of  Jephunneh,  ivhich  were  of  them  that  searched  the  land, 
rent  their  clothes.  And  they  spake  unto  all  the  company  of 
the  children  of  Israel,  saying,  The  land,  ivhich  we  passed 
through  to  search  it,  is  an  exceeding  good  land.  If  the  Lord 
delight  in  us,  then  he  will  bring  us  into  this  land,  and  give 
it  us ;  a  land  which  floweth  with  milk  and  honey.  Only 
rebel  not  ye  against  the  Lord,  neither  fear  ye  the  people  of 
the  land;  for  they  are  bread  for  us:  their  defence  is  departed 
from  them;  and  the  Lord  is  with  us:  fear  them  not. 

WHEN  actions  originate  in  an  evil  principle,  how- 
ever specious  they  be,  the  motives  from  whence  they 
proceed  cannot  long  be  hidden :  a  thousand  things 
in  the  course  of  time  will  arise  to  elicit  truth,  and  to 
discover  the  principles  which  we  fondly  hoped  to 
conceal.  The  proposal  of  sending  spies  to  search 
out  the  land,  appears,  from  the  first  verse  of  the  pre- 
ceding chapter,  to  have  been  first  made  by  God;  but 


155.]       MURMURING  AT  THE  REPORT  OF  THE  SPIES.  55 

in  fact  it  arose  from  the  Israelites  themselves:  the 
whole  body  of  the  people  took  a  lively  interest  in  it, 
and  came,  by  their  representatives  at  least,  to  request 
that  Moses  would  accede  to  it.  Moses,  taking  it  as 
a  symptom  of  their  readiness  to  go  and  possess  the 
land,  was  highly  delighted  with  it^;  and  consulted 
God  respecting  it.  God,  knowing  the  thoughts  of 
their  hearts,  and  seeing  that  their  faith  in  him  was 
not  so  strong  but  that  they  needed  to  have  it  con- 
firmed by  further  testimony,  consented ;  just  as  the 
Baptist  did  to  his  diciples,  when  they  wanted  to 
ascertain  whether  Jesus  were  the  Christ^:  he  bore 
with  their  weakness,  and  permitted  them  to  seek 
conviction  in  their  own  way.  But  when  the  spies 
"  brought  up  an  evil  report  of  the  land  which  they 
had  searched,"  the  people  instantly  betrayed  their 
unbelieving  fears,  and  drew  from  Caleb  and  Joshua 
the  remonstrance  which  we  have  just  read. 

That  we  may  have  a  full  view  of  the  subject,  we 
shall  consider, 

I.  The  remonstrance  itself — 
Let  us  examine, 
1.  The  occasion  of  it — 

[The  spies  who  were  sent,  were  twelve  in  number,  one  from 
every  tribe.  Of  these,  no  less  than  ten  agreed  in  representing 
the  land  as  unconquerable.  The  inhabitants,  they  said,  were 
giants,  in  comparison  of  whom  they  themselves  were  but  "  as 
grasshoppers ;"  and  they  dwelt  in  "  walled  cities"  that  were  im- 
pregnable. They  represented  too  the  climate  as  so  unhealthy, 
that  "  the  land  ate  up  its  inhabitants '=."  (God  had,  according 
to  his  promise,  sent  either  hornets,  or  some  kind  of  plague,  to 
destroy  the  people  before  them"^;  and  this  they  turned  into  a 
ground  of  c?w-couragement!)  The  goodness  of  the  land  indeed 
they  could  not  deny ;  because  they  had  brought  such  a  sample 
of  its  fruits,  as  was  a  clear  proof  of  its  luxuriant  fertihty  ^.  On 
hearing  the  report,  the  congregation  gave  way  to  utter  de- 
spondency :  they  "  wept  the  whole  night :"  they  wished  they 
had  "  died  either  in  Egypt,  or  in  the  wilderness :"  they  com- 
plained that  God  had  brought  them  thither  on  purpose  to  de- 
stroy them  :  they  declared  it  would  be  better  for  them  at  once 

a  Deut.  i.  22,  23.       ^  Matt.  xi.  2,  3.       ■=  Numb.  xiii.  28,  31 — 33. 
^  Exod.  xxiii.  28.      '^  Numb.  xiii.  23. 


56  NUMBERS,  XIV.  G— 9.  [155. 

to  return  to  E^ypt ;  and  they  actually  appohited^  a  captain 
over  them,  to  lead  them  thither. 

What  "  madness  is  there  in  tlie  heart  of  man^"  !  Wlao  would 
conceive  it  possible,  that  that  whole  nation  should  so  soon  forget 
all  their  past  deliverances,  and  form  so  strange  a  resolution  as 
that  of  returning  to  Egypt  ?  This  was  an  expedient  more  im- 
practicable in  its  nature  than  the  conquest  of  Canaan,  and 
more  dreadful  in  its  consequences  than  death  itself  upon  the 

iield  of  battle'^ Yet  such  is  the  effect  of  discontent :  it 

magnifies  every  difficulty;  undervalues  every  enjoyment;  and 
rushes  upon  evils  greater  than  those  wlrich  it  attempts  to  shun.] 

2.  The  manner — 

[The  boldness  of  Joshua  and  Caleb,  in  opposing  all  their 
colleagues  together  with  the  whole  congregation  of  Israel,  was 
truly  commendable.  That  it  was  at  no  little  risk  they  ventured 
to  remonstrate,  is  evident  from  the  effect :  for  no  sooner  had 
they  spoken,  than  all  the  people  threatened  to  stone  them ;  and 
would  undoubtedly  have  carried  their  menace  into  unmediate 
execution,  if  God  himself  had  not  interposed,  by  a  signal 
manifestation  of  his  glory,  to  restrain  them'.  But  they  would 
have  accounted  themselves  happy  to  suffer  martyrdom  in  such 
a  cause.  And  this  is  the  veiy  courage  which  we  also  should 
possess.  We  should  be  witnesses  for  God  in  a  degenerate 
world.  We  should  never  be  deterred  from  testifying  agamst 
sin,  either  by  the  nmnber  or  authority  of  our  opponents.  If 
even  we  stood  alone,  as  Elijah  did,  it  would  become  us  to 
maintain  the  truth  with  steadfastness,  and  to  venture  life  itself 
in  the  service  of  our  Lord. 

Supposing  these  remonstrants  not  to  be  intimidated,  we 
might  expect  them  to  be  filled  with  indignation  at  the  ^vicked- 
ness  of  the  people,  and  to  give  vent  to  their  feelings  in  terms 
of  severity  and  reproach.  But  behold,  they  are  penetrated 
with  grief;  and  "rend  their  clothes"  for  anguish  of  heart: 
and  in  their  whole  address  they  exhibit  a  beautiful  specimen 
of  "  the  meekness  of  wisdom."  O  that  there  were  in  all  of  us 
such  an  heart !  that  we  could  weep  over  sinners,  instead  of 
being  angry  with  them ;  and  that  we  could  "  in  meekness  in- 
struct them  that  oppose  themselves,"  bearing  v/ith  their  froward- 
ness,  and  pitying  their  perverseness !  This  union  of  fortitude 
and  compassion  is  the  very  thing  which  we  should  labour  to 
acquire,  and  which  alone  can  fit  us  for  reproving  with  effect.] 

^  This  is  not  mentioned  by  Moses  ;  but  it  is  asserted  by  Nehe- 
miah  :  Neh.  ix.  17.  ^  Eccl.  ix.  3. 

^  Could  they  expect  God  to  follow  them  with  miraculous  supplies 
of  bread  and  water  ;  or  their  state  in  Egypt  to  be  better  than  before  ? 

'  ver.  10. 


155.]  MURMURING  AT  THE  REPORT  OF  THE  SPIES.  57 

3.  The  matter — 

[Nothing  could  be  more  judicious  than  this  address.  The 
people  had  lost  sight  of  God ;  and  their  faithful  monitors  set 
God  before  them.  They  acknowledge  the  existence  of  the  dif- 
ficulties ;  but  they  deny  the  inference  deduced  from  it.  True, 
say  they,  the  people  are  mighty ;  but  our  God  is  mightier :  their 
fortifications  are  strong ;  but  not  so  strong  that  they  can  with- 
stand God :  the  inhabitants  fight  only  with  an  arm  of  flesh ;  we 
with  the  arm  of  the  Kving  God :  What  then  have  we  to  fear  ? 
they,  how  numerous  or  powerful  soever,  are  only  as  "  bread  for 
us,"  and  shall  be  devoured  by  us  as  easily  as  the  food  we  eat. 
We  have  nothing  to  do  but  to  trust  in  God ;  and  we  are  as 
sure  of  victory,  as  if  all  our  enemies  were  already  slain.  Let 
us  go  up  then;  not  to  conquer  the  land,  but  "  to  possess  it :" 
the  food  is  prepared  for  us  ;  and  we  have  nothing  to  do  but  to 
go  up  and  eat  it'^. 

How  encouraging  was  this !  how  calcidated  to  carry  convic- 
tion to  their  liearts  !  not  one  word  to  irritate,  but  every  thing 
to  convince  and  comfort  them !  This  is  the  true  pattern  for 
reproof:  as  it  should  never  savour  of  our  own  spirit,  so  it 
should  never  tou.ch  on  painful  topics  but  with  care  and  tender- 
ness :  every  syllable  should  breathe  love.  It  is  a  proverb  in 
France,  that  '  Flies  are  not  caught  with  vinegar  :'  and  we  shall 
do  well  to  remember,  that  it  is  the  sweet  alone  which  renders 
the  sour  palatable.  Faithful  indeed  we  must  be,  and  so  faithful 
as  oftentimes  to  ^ive  offence  :  but  we  must  take  care  that  the 
offence  arise,  not  from  any  needless  severity  on  our  part,  but 
from  the  force  of  truth  itself.] 

Having  noticed  the  remonstrance,  it  will  be  proper 
to  consider, 

II.   The  use  we  should  make  of  it — 

In  the  Epistle  to  the  Hebrews  (chapters  iii.  and  iv.) 
the  Apostle  traces  the  correspondence  between  the 
events  we  are  considering  and  the  duties  of  Christians 
in  all  ages.  He  shews  that  Canaan  represented  the  rest 
which  remains  for  us;  and  he  cautions  us  against 
falling  short  of  it  through  unbelief,  as  that  people 
did.  Hence  it  is  evident  that  the  address  delivered 
to  them  by  Joshua  and  Caleb  may  with  great  pro- 
priety be  made  to  us :  at  least,  we  may  take  occasion 
from  it, 

1.  To  excite  your  desires — 

^  Compare  Numb.  xiii.  30.  with  the  text. 


58  NUMBERS,  XIV.  6—9.  [155. 

[Justly  did  these  remonstrants,  who  themselves  "  had 
searched  the  land,"  declare  it  to  be  good,  "  an  exceeding  good 
land."  And  are  there  not  those  amongst  us,  who  by  faith  have 
searched  the  heavenly  land,  and  already  tasted  its  delicious 
fruits?  Is  not  the  sealing  influence  of  the  Spirit  said  to  be 
"  the  earnest  of  our  inheritance  •?"  And  may  we  not  from  the 
first-fruits  of  the  Spirit  which  we  have  already  received™,  judge 
in  a  measure  what  the  harvest  shall  be  ?  May  we  not  at  least 
take  upon  us  to  affirm  that  heaven  is  a  good,  an  exceeding  good 
land  ?    Yes,  truly,  "  it  flows  with  milk  and  honey  ;"  yet  while 

it  affords  abundance  to  all,  it  gives  satiety  to  none How 

can  that  land  be  otherwise  than  good,  which  was  prepared  by 
God  the  Father  from  the  foundation  of  the  world,  purchased 
for  us  on  the  cross  by  the  blood  of  his  dear  Son,  and  secured 
to  us  by  the  gift  of  the  Holy  Ghost,  whose  office  it  is  to  fit  us 

for  it,  and  to  preserve  us  to  it°  ? How  can  that  be 

otherwise  than  good,  which  is  emphatically  called  "Emmanuel's 
land°,"  as  being  the  place  where  oui*  adorable  Savdour  displays 
the  full  radiance  of  his  glory,  and  communicates  to  every  one, 
according  to  the  measure  of  his  capacity,  all  the  fulness  of  his 

richest  blessings? In  whatever  view  we  contemplate 

it,  we  cannot  but  see,  that  it  is  worthy  of  our  utmost  exertions, 
and  will  amply  repay  all  that  we  can  do,  or  suffer,  in  the 
attainment  of  it.] 

2.  To  animate  your  hopes — 

[Unbelief  will  say  to  us  exactly  what  the  people  said  to 
each  other  on  this  occasion;  "  Were  it  not  better  for  us  to 
return  to  Egypt  ?  Let  us  make  a  captain,  and  let  us  return 
to  Egypt."  *'  When  we  were  in  the  world,  we  enjoyed  its 
pleasui'es,  which  now  we  have  exchanged  for  pain  and  trouble. 
When  we  turned  our  backs  upon  the  world,  we  imagined  that 
we  should  experience  nothing  but  ease  and  happiness  under  the 
protection  of  our  God  ;  but,  behold,  here  are  constant  difficul- 
ties and  trials  to  be  encomitered,  and  such  too  as  we  can  never 
surmount:  it  were  better  therefore  to  return  to  our  former 
state,  and  to  leave  events  to  God,  who  is  too  merciful  to  ex- 
clude any  of  his  creatures  from  his  heavenly  kingdom."  But, 
beloved,  why  should  any  of  you  be  discouraged  by  your  trials 
and  conflicts?  Have  you  not  One  on  your  side,  who  is  able 
to  make  you  "  more  than  conquerors  over  all  your  enemies  ?" 
"  If  God  be  for  you,  who  can  be  against  youP?"  Multiply  the 
number  and  power  of  your  enemies  a  thousand-fold,  and  you 
need  not  fear  them.  Only,  "  Be  strong  in  the  Lord  and  in  the 
power  of  his  mights:"  and  know,  that,  though  you  are  but  as 

•  Eph.  i.  13,  14.  ni  Rom.  viii.  23.  "  2  Tim.  i v.  18. 

"  Isai.  viii.  8.  p  Rom.  viii.  31,37.      <i  Eph.  vi.  10. 


156.]         god's  answer  to  moses'  intercession.  59 

a  worm,  you  shall,  through  his  almighty  aid,  be  enabled  to 
"  thresh  the  mountains  '^" ] 

3.  To  direct  your  exertions — 

[One  caution  did  Joshua  and  Caleb  give  to  Israel ;  which 
also  we  would  recommend  to  your  attention ;  it  is,  to  guard 
against  an  unbelieving  and  disobedient  spirit :  "  Only  rebel  not 
ye  against  the  Lord."  You  have  nothing  to  fear  but  sin. 
Nothing,  but  sin,  can  by  any  means  hurt  you.  As  for  men  and 
devils,  so  far  from  prevailing  against  you,  they  are  only  "  bread 
for  you,"  and  shall,  by  the  very  efforts  which  they  use  to  destroy 
you,  be  made  subservient  to  your  spiritual  welfare.  But  sin  is  a 
deadly  evil:  i^^a^  will  provoke  your  God  to  depart  from  you:  that 
may  cause  him  to  "swear  in  his  wrath,  that  you  shall  never  enter 
into  his  rest  ^"  O  put  away  from  you  that  deadly  evil !  Espe- 
cially put  away  unbelief:  it  is  "  by  an  evil  heart  of  unbelief 
that  you  will  be  tempted  to  depart  from  the  living  God*." 
Pray  therefore  to  God  to  "  increase  your  faith ^."  Guard  also 
against  a  murmuring  spirit.  If  the  Lord  bring  you  mto  diffi- 
culties, it  is  only  for  the  magnifying  of  his  own  grace  in  your 
deliverance.  It  is  not  your  place  to  be  indulging  solicitude 
about  events.  God  "  would  have  you  without  carefuhiess  ^ :" 
he  bids  you  "  be  careful  for  nothing  ;"  but  to  "  cast  all  your 
care  on  him."  Duty  is  youi's  :  events  are  his.  "  Only  therefore 
let  your  conversation  be  as  it  becometh  the  Gospel  of  Christ^  " 
and  your  success  is  sure :  for  your  God  has  said,  "  I  will  never 
leave  you  nor  forsake  you."] 

'  Isai.  xli.  14,  15.     «  Heb.  ii.  11.      t  Heb.  iii.  12.      u  Lukexvii.5. 
^  1  Cor.  vii.  32.  Phil.  iv.  6.   1  Pet.  v,  7.  y  Phil.  i.  27. 


CLVI. 

god's  answer  to  the  intercession  of  MOSES. 

Nmnb.  xiv.  20,  21.  And  the  Lord  said,  I  have  pardoned, 
accordiyig  to  thy  ivord:  but,  as  truly  as  I  live,  all  the  earth 
shall  he  filled  ivith  the  glory  of  the  Lord. 

LITTLE  do  the  world  think  how  much  they  are 
indebted  to  the  saints.  They  are  the  cluster  for  the 
sake  of  which  the  vineyard  of  the  Lord  is  spared*; 
the  elect,  for  whose  sake  the  days  of  vengeance  have 
been  often  shortened^;  the  little  remnant,  without 
which  the  whole  world  would  long  since  have  been 
made  as   Sodom  and  Gomorrha''.     In  the  passage 

a  Isai.  Ixv.  8.  iJ  Matt.  xxiv.  22.  ^  jsai.  i.  9. 


60  NUMBERS,  XIV.  20,  21.  [156. 

before  us  we  have  this  very  matter  exhibited  in  a 
striking  point  of  view.  The  whole  people  of  Israel 
were  in  a  state  of  rebellion  against  God;  and  God 
was  meditating  their  utter  extermination.  But  Moses 
lifts  up  his  heart  in  prayer  for  them ;  and,  by  his  im- 
portunate intercession,  averts  the  judgments  which 
were  ready  to  burst  upon  them. 

Let  us  consider, 
I.  The  prayer  he  offered — 

This  did  not  relate  to  the  eternal  salvation  of  the 
people,  except  incidentally  and  by  remote  conse- 
quence :  it  had  respect  only  to  the  threatening  which 
God  had  denounced  against  the  people.  Having 
reason  to  fear  that  God  would  "  smite  them  all  with 
a  pestilence,  and  disinherit  them"  utterly'*,  Moses 
entreated  God  to  spare  them,  and  urged  such  argu- 
ments as  he  judged  most  suitable  to  the  occasion. 
These  pleas  of  his  deserve  an  attentive  consideration. 

He  pressed  upon  the  Deity, 

1.  A  regard  for  his  own  honour — 

["  What  will  the  Egyptians  and  the  Canaanites  say  ? 
Will  they  not  ascribe  the  destruction  of  this  people  to  a  want 
of  power  in  thee  to  accomplish  thy  projected  plans^?  O  let 
them  not  have  such  cause  for  triumph  !  let  them  not  have  so 
specious  an  occasion  to  blaspheme  thy  name  !  " 

This  was  an  argument  of  great  weight.  He  had  used  it 
successfully  on  a  former  occasion^;  and  God  hunself  had 
acknowledged  its  force  ^.  This  therefore  is  a  plea  which  we 
should  use :  we  should  use  it  with  God,  as  an  inducement  to 

him  to  keep  us'' and  we  shoiUd  use  it  with  ourselves, 

as  an  incentive  to  vigilance  and  circumspection'.  We  should 
be  exceeding  tender  of  God's  honour  :  and,  when  tempted  to 
the  commission  of  any  sin,  we  should  think,  How  will  the 
Philistines  rejoice,  and  the  uncircumciscd  triumph'^ !  how  will 
they  "blaspheme  that  sacred  name  by  wliich  I  am  called'!" 
O  that  I  may  "  never  thus  give  occasion  to  the  adversary  to 
speak  reproachfully  ™ !  "] 

2.  A  conformity  to  his  own  perfections — 

<i  ver.  11,  12.  e  ver.  13—16.       f  Exod.  xxxii.  12. 

K  Deut.  xxxii.  26,  27.     See  also  Ezek.  xx.  9,  14,  22,  44. 
'»  Ps.  v.  8.  Jer.  xiv.  21.         '1  Tim.  vi.  1.      ^  o  Sam.  i.  20. 
'  Jam.  ii.  7.  "'   1  Tim.  v.  14. 


156.]         god's  answer  to  moses'  intercession.  61 

[Didst  tliou  not,  O  my  God,  when  proclaiming  thy  name 
to  me,  represent  thyself  as  "  long-suffering,  and  of  great  mercy, 
and  as  forgiving  iniquity  and  transgression,  though  thou 
wouldest  not  clear  the  guilty"  ?"  Let  it  now  be  seen  that  this  is 
indeed  thy  character.  I  do  not  ask  that  thou  shouldest  "  leave 
them  altogether  unpunished  ;  but  only  that  thou  shouldest  not 
make  a  full  end  of  them°,  as  thou  hast  threatened." 

Here,  methinks,  is  a  plea,  which,  almost  above  all  others,  it 
becomes  us  to  urge  in  all  our  suj^pHcations  at  the  throne  of 
grace.  The  character  of  God,  as  a  God  of  infinite  mercy, 
is  that  which  encourages  our  addresses  to  him.  When  every 
other  ground  of  hope  fails,  this  is  still  firm.  If  only  we  do  not 
"  limit  the  Holy  One  of  Israel,"  we  can  never  be  at  a  loss  for 
*'  argiunents  vdth  which  to  fill  our  mouths "  at  a  throne  of 
grace.  O  let  us  study  well  the  representations  which  God  has 
given  of  himself,  and  especially  that  to  which  Moses  referred : 
then,  even  in  our  lowest  state  of  guilt  or  misery,  we  shall  never 
despair  of  obtaining  mercy  at  his  hands.] 

3.  A  consistency  with  his  own  conduct — 

["  Thou  hast  forgiven  this  people  from  Egypt  even  imtil 
now :  and  wilt  thou  abandon  them  at  last  ?  O  let  it  not  be 
so :  pardon,  I  beseech  thee,  yet  again  and  again  their  iniquity, 
according  unto  the  greatness  of  thine  unbounded  mercy  p." 

This  plea,  if  used  with  men,  would  have  had  no  weight :  it 
would  have  operated  rather  to  prevent  the  repetition  of  mer- 
cies which  had  been  so  abused.  But,  with  God,  it  availeth 
much :  and  in  our  minds  too  it  is  a  most  encouraging  conside- 
ration. We  may  look  back  and  see  how  God  has  borne  with 
all  our  frowardness  from  our  youth  up  to  the  present  moment; 
and  may  take  occasion  from  his  past  forbearance  to  supplicate 
the  continuance  of  it:  "  Remember,  O  Lord,  thy  tender  mer- 
cies, and  thy  loving-kindnesses ;  for  they  have  been  ever  of  old  i." 
Yes  ;  we  should  "  account  the  long-suffering  of  God  to  be  sal- 
vation''," and  the  goodness  he  has  already  exercised  towards  us 
as  a  motive  and  encouragement  to  repentance  ^] 

Such  was  the  prayer  of  Moses,  a  prayer  peculiarly 

"  ver.  17,  18.  which  refers  to  Exod.  xxxiv.  6,  7. 

°  That  clause,  "  by  no  means  clearing  the  guilty,"  may,  both  in 
Exod.  xxxiv.  7.  and  in  this  place,  be  rendered  "  clearing,  I  will  not 
clear,"  i.  e.  not  make  desolate.  The  word  " guilty"  is  not  m  the 
original.  In  that  sense  it  will  be  exactly  parallel  with  Jer.  xxx.  11. 
But  the  sense  affixed  to  it  in  the  Translation  is  probably  the  right, 
though  the  other  is  better  suited  to  the  purpose  for  which  it  is  here 
adduced. 

P  ver.  19.       1  Ps.  xxv.  6.        r  2  Pet.  iii.  15.       ^  Rom.  ii.  4. 


62  NUMBERS,  XIV.  20,  21.  [l56. 

excellent,  because  it  was  a  holy  pleadi/ig  with  God. 
Let  us  now  proceed  to  consider, 

II.  The  answer  he  obtained — 

*'  I  have  pardoned,"  saith  God,  "  according  to  thj/ 
word.  Thou  hast  entreated  me  to  spare  them ;  and 
I  will  spare  them :  but,  I  swear  by  my  own  life,  that 
the  whole  of  my  conduct  on  this  occasion  shall  be 
such,  as  shall  procure  me  honour  to  the  remotest 
ends  of  the  earth,  and  to  the  latest  period  of  time. 
Every  one  of  my  perfections  shall  be  now  displayed : 
now  will  I  exhibit  before  my  people  such  rays  of  my 
glory,  as  shall  illumine  the  benighted  heathen,  and 
fill  the  whole  earth  with  wonder." 

Now  then,  my  Brethren,  let  us  contemplate  this 
subject  with  holy  awe:  let  us  beg  of  God  to  take 
away  the  veil  from  our  hearts,  that  we  may  see 
wherein  this  glory  of  his  consists.     Let  us  behold, 

1.  His  condescension  in  hearing  prayer — 

[Here  was  a  whole  nation  involved  in  actual  rebellion 
against  God :  and  one  single  individual  betakes  himself  to 
prayer.  What,  it  may  be  said,  can  a  single  individual  do? 
Read  the  answer  of  God,  and  see.  He  replies,  not,  "  I  loill 
pardon,"  but,  "  I  have  pardoned:"  "  the  very  moment  thou 
liftedst  up  thy  voice,  my  hands  were  tied,  and  I  could  no 
longer  persist  in  my  resolution  to  destroy  them  *.  I  have  par- 
doned according  to  thy  word,  and  to  the  full  extent  of  thy 
petitions."  O,  who  after  this  will  ever  doubt  the  efficacy  of 
prayer?  If  God  answered  so  speedily  the  prayer  of  one  on 
behalf  of  a  rebellious  nation,  what  will  he  not  do  for  those  who 
supplicate  mercy  for  themselves  ?  Will  he  ever  cast  out  their 
prayer  ?  No :  let  the  whole  universe  know,  that  he  is  "  a 
God  that  heareth  prayer,"  and  that  not  even  the  vilest  of  the 
human  race  shall  "  ever  seek  his  face  in  vain."] 

2.  His  mercy  in  forbearing  vengeance — 

[Consider  the  mercies  which  that  nation  had  experienced, 
and  the  extent  of  that  wickedness  which  they  now  committed ; 
consider  that  they  cast  the  most  bitter  reflections  on  God  him- 
self, and  actually  appointed  a  captain  to  lead  them  back  to 
Egypt",  and  were  proceeding  to  murder  those  who  exhorted 
them  to  obedience  :  could  it  be  supposed  that  such  persons 
should  be  spared,  spared  too  after  God  had  said  he   would 

t  Compare  Dan.  ix.  20,21,  23.  "  Nch.  ix.  17. 


156.1         god's  answer  to  moses'  intercession.  63 

instantly  cut  them  oiF?  Whom  then  will  he  not  spare  ?  Who, 
whilst  on  praying-ground,  can  be  considered  as  beyond  the  reach 
of  mercy  ?  Let  us  not  despair  of  any ;  nor  let  any  despair  of 
themselves :  He  is  the  same  God  as  ever ;  "  slow  to  anger, 
and  of  great  kindness,  and  ready  to  repent  him  of  the  evil" 
which  he  has  thought  to  inflict  upon  us,  the  very  moment  that 
he  can  do  it  in  consistency  wdth  liis  own  perfections.] 

3.  His  justice  in  punishing  sin — ■- 

[Though  he  forbore  to  destroy  the  nation  at  large,  he 
executed  immediate  vengeance  on  those  who  were  the  leaders 
and  instigators  of  the  rebellion  ^.  Nor  were  the  people  them- 
selves left  mipunished.  They  had  expressed  a  vnsh  that  they 
had  died  in  the  wilderness  :  now  God  gave  them  their  wish ; 
and  declared  that  not  one  of  those  who  had  rebelled  against  liim 
should  ever  see  the  promised  land.  Forty  days  had  been  spent 
in  searching  the  land  of  Canaan ;  and  forty  years  were  they 
condemned  to  bear  their  iniquities,  till  their  carcases  should 
be  consumed  in  the  wilderness. 

WTiat  an  avdul  lesson  does  this  give  to  the  ungodly  world ! 
Wlio  must  not  tremble  for  fear  of  his  judgments  ?  Who  does 
not  see  that  it  is  vain  to  hope  for  impunity  on  account  of  the 
number  of  those  who  tread  the  paths  of  vnckedness?  The 
question  is  often  confidently  put  by  sinners,  Do  you  think  that 
God  will  condemn  so  many  ?  We  answer,  If  you  would  know 
what  God  will  do,  look  at  what  he  has  done :  inquire,  how 
many  of  those  who  came  out  of  Egypt  ever  were  admitted  into 
the  land  of  Canaan :  and  when  you  have  learned  that,  you  will 
know  how  God  will  proceed  in  the  day  of  judgment  y.  Let  aU 
the  world  hear  this,  and  tremble  :  for  "  verily  there  is  a  God 
that  judgeth  in  the  earth."] 

4.  His  goodness  in  rewarding  virtue — 

[Two  of  the  spies  were  faithful  to  their  God :  and  behold 
how  God  interposed  for  them!  The  congregation  was  just 
going  to  stone  them,  and  God  instantly  displayed  his  glory  in 
such  a  manner  as  to  appal  the  hearts  of  their  enemies.  To  them 
also  he  bore  testimony,  that  they  had  "  followed  him  fully:" 
and  he  promised  them,  that  though  every  other  man  through- 
out all  the  tribes  should  die  in  the  wilderness,  they  should  go 
into  the  promised  land,  and  enjoy  the  inheritance  reserved 
for  them^. 

Do  any  of  the  human  race  wish  to  ascertain  whether  their 
works  shall  be  rewarded?  Let  them  look  to  this  history:  let 
them  here  see  how  God  will  protect  his  people ;   and  how 

^  ver.  36,  37. 

y  See  1  Cor.  x.  11.  Heb.  iii.  17 — 19.  and  iv.  1.    Jude,  ver.  5. 

2  ver.  24,  30, 


64  NUMBERS,  XIV.  20,  21.  [15(3. 

assuredly  they  who  serve  him  in  time,  shall  dwell  with  him  in 
eternity.  Surely  none  who  hear  these  records  will  ever  be 
afraid  of  being  singular,  or  of  bearing  persecution  for  righteous- 
ness' sake.  No :  from  henceforth  ever}^  soul  should  be  em- 
boldened to  "  confess  Christ  before  men,"  and  to  "  cleave  unto 
him  with  full  purpose  of  heai't."] 

5.  His  faithfulness  in  fulfilling  his  word — 

[Here  was  a  strong  temptation  to  rescind  liis  promises : 
and  indeed,  because  of  the  appearance  of  so  doing,  God  says, 
"  Ye  shall  know  my  breach  of  promise''."  But  the  promise 
was  not  made  to  that  people,  that  they  at  all  events  should 
inherit  the  land  of  Canaan :  it  was  made  to  Abraham,  that  his 
seed  should  inherit  it :  and,  both  on  this  and  a  former  occasion, 
when  God  threatened  to  destroy  the  present  generation,  he 
offered  to  raise  up  a  nation  from  the  loins  of  Moses,  and  to 
give  the  promised  land  to  them^. 

God  fulfilled  his  word  in  every  point :  and  Joshua  appealed 
to  the  whole  nation  of  Israel  for  the  truth  of  tliis"^;  as  did 
Solomon  many  hundred  years  after  him*^.  None  therefore 
need  to  be  afraid  of  trusting  in  God  :  for  "  he  is  not  a  man  that 
he  should  lie,  or  the  son  of  man  that  he  should  repent  ^."  Let 
the  whole  world  be  assured,  that  they  may  safely  rely  on  him ; 
that  "  not  one  jot  or  tittle  of  his  word  shall  ever  fail ; "  that 
*'  faithful  is  He  who  hath  promised; "  and  that  "  what  he  hath 
promised  he  is  able  also  to  perform."  Be  it  known  therefore, 
I  say,  "  that  they  who  trust  in  hun  shall  not  be  ashamed  or 
confounded  world  without  end^."] 

6.  His  power  to  accomplish  his  own  sovereign  will 
and  pleasure — 

[The  people  had  expressed  their  fears  that  their  little  ones 
would  fall  a  prey  to  the  warlike  inhabitants  of  Canaan.  Now, 
says  God,  "  those  very  children,  who  ye  said  would  be  a  prey, 
even  them  will  I  bring  in,  and  they  shall  know  the  land  which 
ye  have  despised  s."  Weak  as  ye  judge  them  to  be,  I  will  give 
them  the  victory;  and  not  an  enemy  shall  be  able  to  stand 
before  them. 

Hear  this,  ye  drooping,  doubting  Christians!  let  the  whole 
world  hear  it :  yea,  let  it  never  be  forgotten,  that  "  God 
ordaineth  strength  in  babes  and  sucklings;"  that  "  his  strength 
is  perfected  in  their  weakness;"  and  that  through  him  the 
weakest  of  us  shall  be  "  more  than  conquerors."  Wlio  weaker 
than  Paul  in  his  own  apprehension?  "  I  have  not,"  says  he, 
"  a  sufficiency  even  to  think  a  good  thought : "  yet  who  stronger 

»  ver.  34.       ^  ver.  12.  with  Exod.  xxxii.  10.       <=  josh,  xxiii,  14. 
^  1  Kings viii. 56.      ^  Nu^h. xxiii.  19.      ^  Isai.  xlv.  17.      ever.  31. 


156.]  god's  answer  to  moses'  intercession.  65 

in  reality?  "  I  can  do  all  things,"  saith  he,  "  through  Christ 
who  strengtheneth  me'*."  Let  the  weak  then  say,  "  I  am 
strong':"  "  let  the  feeble  be  as  David,  and  the  house  of  David 
be  as  the  angel  of  the  Lord*^."] 

Application — 

[Behold  now  this  glory  of  the  Lord !  see  how  it  shines 
throughout  this  mysterious  dispensation !  see  his  condescension 
in  hearing  prayer — his  mercy  in  forbearing  vengeance — his 
justice  in  punishing  sin — his  goodness  in  rewarding  virtue — 
his  faitlifulness  in  fulfilling  his  word — and  his  power  to  execute 
his  sovereign  will  and  pleasure !  Let  the  whole  earth  contem- 
plate it :  let  all  transmit  the  knowledge  of  it  to  those  around 
them ;  and  assist  in  spreading  it  to  the  remotest  heathen :  let 
all  expect  the  time  when  this  view  of  God  shall  be  universal 
through  the  world,  and  all  shall  give  him  the  glory  of  his  im- 
mutable perfections. 

And,  whilst  we  view  the  glory  of  God  in  his  past  works,  let 
us  remember  what  will  he  the  filial  issue  of  all  his  dispensations. 
His  glory  wdll  hereafter  shine  in  still  brighter  splendour.  When 
his  answers  to  the  prayers  of  all  his  people  shall  be  known,  how 
marvellous  will  his  condesceyision  and  grace  appear!  When  the 
sins  of  the  whole  world  shall  be  made  manifest,  how  shall  we 
be  filled  with  wonder  at  his  long-suffering  and  forhearance  ! 
How  tremendous  will  his  justice  and  severity  be  found,  when 
millions  of  impenitent  sinners  are  cast  headlong  into  the  bot- 
tomless abyss !  And  when  his  obedient  people  shall  be  exalted 
to  thrones  of  glory,  how  will  his  goodness  and  mercy  be  admired 
and  adored!  Then  also  wall  his  truth  and  faithfulness  be  seen 
in  the  exact  completion  of  every  promise  he  has  ever  given ; 
and  liis  power  and  might  be  gratefully  acknowledged  by  all 
whom  he  has  redeemed,  sanctified,  and  saved. 

This  then  is  certain,  that  in  every  human  being  he  will  be 
glorified.  But  the  question  is,  How  will  he  be  glorified  in  me? 
will  it  be  in  my  salvation  or  condemnation  ?  In  answering  this 
question  aright  we  are  all  deeply  interested  :  nor  will  it  be 
difficult  to  answer  it,  provided  we  inquire  what  our  real  cha- 
racter is.  Do  we  resemble  the  unbelieving  and  rebellious 
IsraeHtes,  or  those  believing  spies  who  "followed  the  Lord 
fully?"  Vast  was  the  difference  between  them,  and  con- 
sequently the  discrimination  will  be  easy.  The  Lord  grant 
that  we  may  *'  so  judge  ourselves  now,  that  we  may  not  be 
judged  of  the  Lord  "  in  that  awful  day !] 

^  Phil.  iv.  13.  *  Joel  ill.  10.  k  Zech.  xii.  8. 


VOL.   II.  F 


60  NUMBERS,  XIV.  24.  [l57. 


CLVII. 

FOLLOWING  THE  LORD  FULLY. 

Numb.  xiv.  24.  But  my  servant  Caleb,  because  he  had  another 
spirit  loith  him,  and  hath  folloioed  me  fully,  him  lo ill  I  bring 
into  the  land  whereinto  he  went ;  and  his  seed  shall  possess  it, 

THE  fewness  of  those  who  shall  finally  be  saved 
is  strongly  declared  in  the  Holy  Scriptures  ;  yet  they 
who  venture  to  suggest  such  an  idea,  are  deemed 
uncharitable  in  the  extreme.  But  it  is  not  owing 
to  a  want  of  mercy  in  God  that  any  perish  :  it  is 
utterly  their  own  fault :  God  delights  to  bless  his 
faithful  and  obedient  people ;  but  the  unbelieving  and 
disobedient  he  will  eternally  condemn.  The  numbers 
that  are  found  in  either  of  these  classes  make  no  dif- 
ference with  respect  to  him :  if  there  were  only  one 
or  two  ungodly,  they  alone  should  perish,  and  all 
others  should  be  saved :  but  if  a  whole  nation  be 
ungodly,  and  only  one  or  two  of  them  be  observant 
of  the  divine  commands,  those  individuals  alone  shall 
find  acceptance  with  him,  and  all  the  rest  shall  meet 
with  their  deserved  doom.  None  but  Noah  and  his 
family  escaped  the  deluge :  none  but  Lot  and  his 
daughters  were  delivered  from  the  judgments  which 
came  upon  Sodom  and  Gomorrha:  thus,  in  the  pas- 
sage before  us,  we  are  told  that  Caleb  alone,  together 
with  Joshua,  was  permitted  to  enter  into  the  promised 
land,  because  they  alone  had  followed  the  Lord  fully. 

To  elucidate  this  record,  and  to  bring  it  home  to 
our  own  hearts,  we  shall  shew, 

L  When  we  may  be  said  to  follow  the  Lord  fully — 

The  whole  nation  of  Israel  might  be  considered  as 
followers  of  the  Lord,  because  they  had  given  up  them- 
selves to  him  as  his  redeemed  people,  and  depended 
on  him  for  guidance  and  protection.  In  the  same 
manner  the  whole  body  of  Christians  may  be  called 
followers  of  Christ,  because  they  profess  to  have  been 
redeemed  by  him  from  the  far  sorer  bondage  of  sin 
and  death,  and  because  they  look  to  him,  in  profession 
at  least,  to  guide  them  by  his  Spirit,  to  keep  them  by 


157.1  FOLLOWING  THE  LORD  FULLY.  67 

his  grace,  and  to  bring  them  in  safety  to  the  heavenly 
Canaan.  But  as  the  great  body  of  the  Jewish  nation 
deceived  themselves  to  their  ruin,  so,  it  is  to  be  feared, 
the  greater  part  of  the  Christian  world  will  ultimately 
be  disappointed  of  their  hopes.  To  follow  the  Lord 
will  be  to  but  little  purpose,  unless  we  follow  him 
fully.     Now  this  implies,  that  we  follow  him, 

1.  With  unreserved  cheerfulness — 

[The  Israelites  at  large  were  pleased  with  God's  service  no 
longer  than  while  their  incKnations  were  gratified  to  the  full. 
As  soon  as  ever  they  were  called  to  exercise  any  self-denial,  or 
to  suffer  a  Kttle  for  his  sake,  they  began  to  murmur,  and 
repented  that  they  had  taken  his  yoke  upon  them.  Especially 
when  they  heard  the  report  of  the  spies  respecting  the  power 
of  their  enemies,  they  proposed  to  cast  off  God's  yoke  alto- 
gether, and  to  return  to  their  former  masters  in  Egypt.  But 
Caleb  "had  another  spirit  with  him:"  he  considered  himself 
as  altogether  at  God's  disposal,  and  cheerfully  obeyed  him,  as 
well  in  circumstances  of  difficulty  and  danger,  as  in  the  ways 
that  were  more  pleasing  to  flesh  and  blood. 

Now  this  disposition  characterizes  every  faithful  follower  of 
Christ.  It  is  not  for  us  to  choose  our  own  way,  but  to  follow  the 
directions  of  our  Divine  Master.  No  commandment  of  his  must 
be  esteemed  grievous ;  nothing  must  be  called  "  a  hard  saying;" 
but  we  must  cheerfuUy  conform  ourselves  to  every  part  of  his 
revealed  wiU,  and  account  his  service  to  be  perfect  freedom.] 

2.  With  undaunted  resolution — 

[Caleb  had  seen  with  his  own  eyes  what  difficulties  he 
should  have  to  encounter  in  subduing  the  land  of  Canaan ;  yet 
was  he  not  in  the  least  dismayed  :  yea,  his  whole  nation  were 
so  offended  with  his  fidelity  to  God,  that  they  gave  orders  that 
he  should  be  stoned  to  death.  But  nothing  could  intimidate 
him  :  he  knew  the  will  of  God,  and  he  was  determined  to 
execute  it  at  all  events. 

Thus  the  Christian  whose  heart  is  right  with  God,  is  not 
deterred  by  any  difficulties  from  proceeding  in  the  path  of  duty: 
he  knows  that  the  world  wiU  be  against  him ;  and  he  often  finds 
his  greatest  enemies  to  be  those  of  his  own  household :  yet  he 
determines  to  go  forward,  and  to  obey  God  rather  than  man. 
Like  the  Hebrew  youths,  if  he  behold  a  furnace  prepared  for 
his  destruction,  he  will  still  hold  fast  his  integrity,  and  submit 
to  death  itself  rather  than  violate  his  duty  to  his  God.] 

3.  With  unshaken  affiance — 

[The  report  of  the  spies  was  doubtless  very  discouraging. 
The  people  whom  they  had  seen  were  of  most  gigantic  stature : 


68  NUMBERS,  XIV.  24.  [157. 

the  cities  in  which  they  dwelt,  were  walled  up  to  heaven ;  and  it 
is  probable  that  there  was  a  dreadful  pestilence  at  that  time 
ravaging  "  the  land,  and  swallowing  up  the  inhabitants  thereof." 
But  Caleb  had  the  promise  of  Jehovah  to  rest  upon ;  and  there- 
fore he  knew  that  he  could  not  fail  of  success;  yea,  he  was 
assured  that,  however  numerous  or  mighty  his  enemies  were, 
they  should  be  "  bread  for  the  Lord's  people,"  and  be  as  easily 
crushed  and  devoured  by  them  as  a  piece  of  bread. 

In  this  also  the  faithful  follower  of  Christ  %vill  resemble  Caleb: 
he  knows  that  Omnipotence  is  engaged  in  his  behalf;  and  he 
rests  securely  on  the  word  of  God.  If  his  corruptions  were  yet 
stronger  than  they  are,  and  the  world,  vnth.  the  confederate 
hosts  of  hell,  were  tenfold  more  powerful,  he  woiold  not  fear  ; 
"  he  knows  in  whom  he  has  believed,"  and  is  persuaded  that 
"  He  who  has  promised  is  able  also  to  perform."] 

The  character  of  those  who  follow  the  Lord  fully, 
being  thus  delineated,  we  shall  proceed  to  notice, 

II.  The  blessedness  of  those  who  do  so — 

Here  also  the  history  of  Caleb  will  serve  as  our 
guide.     The  text  informs  us,  that  he  received, 

L  The  approbation  of  his  God — 

[God  confessed  him  before  all  Israel  as  "  his  servant^ 
What  an  honour  was  this,  to  be  thus  distinguished  by  Jehovah 
himself!  And  shall  not  every  faithful  servant  of  Jehovah  be 
thus  distinguished  ?  Shall  he  not  have  an  inward  witness  of 
the  Spirit  testifying  of  his  adoption  into  God's  family,  and 
enabling  him  with  confidence  to  cry,  Abba,  Father  ?  Will  not 
God  "  shed  abroad  his  love  in  the  hearts"  of  his  people,  and 
"  seal  them  with  the  Holy  Spirit  of  promise,  as  the  earnest  of 
their  eternal  inheritance  ?  "  And  though  no  authentic  declara- 
tion shall  be  made  to  others  respecting  his  state,  yet  shall  his 
very  enemies  be  constrained  to  reverence  him  in  their  hearts, 
even  though,  like  Herod,  they  should  persecute  him  unto  death.] 

2.  The  completion  of  all  his  wishes — 

[Doubtless  Caleb  earnestly  desired  an  inheritance  in  the 
land  of  Canaan  :  and  the  very  momitain  on  which  his  feet  had 
trodden  was  assigned  to  him  as  his  portion  by  God's  express 
appointment.  But  he  sui-ely  looked  beyond  an  earthl}'  inhe- 
ritance :  nor  can  we  doubt  but  that  he  is  distinguished  in  the 
Canaan  above  as  much  as  he  was  in  the  earthly  Canaan. 

And  what  does  the  faitlilul  Christian  desire  ?  What  is  the 
great  object  of  his  ambition,  but  to  inherit  that  good  land 
which  the  Lord  his  God  has  promised  him?  x\nd  shall  he 
come  short  of  it  ?  Will  not  God  preserve  him  unto  his  heavenly 


157.1  FOLLOWING  THE  LORD  FULLY.  69 

kingdom  ?  Yes :  neither  men  nor  devils  shall  deprive  him  of  his 
inheritance  :  that  very  land,  which  by  faith  he  has  so  often 
viewed  and  trodden,  shall  be  given  to  him  ;  and  "  all  the  seed 
of  Caleb  "  and  of  Abraham  shall  have  it  for  their  everlasting 
portion.  Behold,  Christian,  where  Caleb  now  is,  thou  shalt 
shortly  be  :  whatever  difficulties  may  obstruct  thy  way,  or 
whatever  length  of  time  may  intervene,  the  period  shall  arrive, 
when  He  whom  thou  servest  shall  say  unto  thee,  "  Come,  thou 
blessed  of  my  Father,  receive  the  kingdom  prepared  for  thee 
from  the  foundation  of  the  world."] 

Address, 

1.  Those  who  have  never  set  themselves  to  follow 

the  Lord  at  all — 

[Think  not  that  the  Christian  name  will  avail  thee,  while 
thou  art  destitute  of  the  Christian  spirit.  Nor  imagine  that 
thou  wilt  be  screened  from  divine  vengeance  by  the  number  of 
those  who  are  in  thy  condition :  for  there  were  but  two  out  of 
all  who  had  grown  to  man's  estate,  that  were  suffered  to  enter 
into  the  promised  land :  all  the  rest  were  excluded  from  it,  that 
they  might  be  an  example  unto  us,  and  might  shew  us  what  we 
are  to  expect,  if  we  give  not  up  ourselves  to  the  service  of 
Christ.  Let  me  then  entreat  you  all  to  become  followers  of 
Christ,  "  not  in  word  only,  but  in  deed  and  in  truth."  Look 
to  him,  that  you  may  experience  the  full  benefits  of  liis  redemp- 
tion. Trust  in  his  blood  to  cleanse  you  fi*om  your  sins :  rely 
on  his  Spirit  to  guide  you  in  his  ways :  and  depend  on  his  grace 
to  subdue  all  your  enemies  before  you.  But  if  you  still  persist 
in  your  rebellion  against  him,  know  for  a  certainty  that  you 
shall  never  see  that  good  land  which  you  profess  to  expect  as 
your  eternal  inheritance.] 

2.  Those  who  follow  the  Lord  partially — 

[A  profession  of  religion  may  in  a  variety  of  ways  conduce 
to  the  good  of  society,  but  it  will  never  save  the  soul.  We 
must  follow  the  Lord  fully,  if  we  would  find  favour  with  him  in 
the  eternal  world.  It  is  no  smaU  matter  to  be  Christians  indeed. 
What  Caleb  was  under  the  Law,  we  must  be  under  the  Gospel. 
The  reason  of  Caleb's  acceptance  is  marked  repeatedly,  in  the 
strongest  terms  ^.  The  reason  too  of  the  rejection  of  the 
others  is  marked  in  similar  language,  and  Avith  equal  plainness''. 
And  the  example  of  those  who  perished  is  set  before  us  by 
St.  Jude,  on  purpose  that  the  professors  of  godliness  may  be 
admonished  by  it*^.  O  let  the  admonition  sink  deep  into  our 
hearts  !  and  let  us  all  be  stirred  up  to  diligence,  that  we  may 
be  found  "  Israelites  indeed,  in  whom  there  is  no  guile  !"] 

a  Josh.  xiv.  8,  9,  14.      ^  Numb,  xxxii.  10,  11.      <=  Jude,  ver.  5. 


70  NUMBERS,  XIV.  44.  [158. 

3.  Those  who,  hke  Caleb,  are  following  the  Lord 
Mly- 

[Fear  not  singiJarity  in  so  good  a  cause.  If  you  are  sin- 
gular in  following  the  Lord  fully,  the  fault  is  not  yours,  but 
theirs  who  presume  to  violate  the  divine  commands.  Go  on 
then,  though  the  whole  universe  should  be  against  you.  If 
God  acknowledge  you  as  his  servants,  you  need  not  regard 
the  censures  or  the  threats  of  men.  You  are  embarked  in  a 
good  cause :  you  serve  a  good  Master :  you  run  for  a  good 
prize.  The  land  of  promise  is  before  you.  Press  forward 
for  the  attainment  of  it :  "  Be  faitliful  unto  death,  and  God 
will  give  you  a  crown  of  life."] 

CLVIII. 

PRESUMPTION  OF  THE  REBELLIOUS  ISRAELITES. 

Numb.  xiv.  44.    But  they  presumed  to  go  up  unto  the  hill-top. 

THERE  are  principles  in  the  human  heart  of  which 
few  people  are  aware.  One  in  particular  is,  a  dis- 
position to  withstand  the  authority  of  God,  whatever 
his  commands  may  be.  We  see  something  of  this  in 
children  towards  their  parents :  the  very  circumstance 
of  a  thing  being  enjoined  makes  them  averse  to  it; 
and  a  prohibition  immediately  creates  in  them  a  desire 
after  the  thing  prohibited.  St.  Paul  represents  this 
to  have  been  his  experience  in  his  unconverted  state : 
*'  Sin,  taking  occasion  by  the  commandment,  wrought 
in  him  all  manner  of  concupiscence,"  and  made  him 
rise  against  the  commandment,  as  water  does  against 
the  dam  that  obstructs  its  progress.  Such  a  disposi- 
tion is  not  uncommon.  There  is  scarcely  any  man, 
who,  if  he  will  examine  carefully  his  own  conduct, 
may  not  find,  that  he  more  readily  does  or  forbears 
any  thing  in  compliance  with  his  own  will,  than  when 
that  thing  is  the  subject  of  a  prohibition  or  command. 
This  perverse  temper  was  very  conspicuous  in  the 
Israelites  when  on  the  borders  of  Canaan.  Being 
commanded,  importuned,  and  encouraged  to  go  up 
and  possess  the  promised  land,  they  could  not  be 
prevailed  upon  to  go ;  but,  when  they  were  com- 
manded to  return  into  the  wilderness,  immediately 
they  changed  their  minds,  and  would  go  against  the 


158."]         PRESUMPTION  OF  THE  REBEL  ISRAELITES.  71 

Canaanites,  even  in  direct  opposition  to  the  will  of 
God.  This  is  called  in  our  text,  "  presumption:" 
''  they  presumed  to  go  up  unto  the  hill-top." 

Let  us,  for  the  elucidation  of  this  subject,  inquire, 

I.  Wherein  their  presumption  consisted — 

To  believe  the  promises  of  God,  and  to  expect  the 
accomplishment  of  them  to  our  own  souls,  is  con- 
sidered by  many  as  an  evidence  of  presumption.  But 
presumption  is  rather  the  fruit  of  unbelief.  That  of 
which  the  Israelites  were  guilty  consisted  in  two  things; 

1.  They  went  up  without  the  divine  presence — 

[God  had  told  them  that  he  would  not  go  up  with  them : 
but  they,  who  had  just  before  despaired  of  success,  even  though 
God  himself  should  fight  on  their  side,  now  thought  they  could 
succeed  by  the  unassisted  efforts  of  their  own  arm.  The  folly 
of  such  a  conceit  we  easily  discern  ;  but  are  little  aware  how 
universally  it  obtains  in  reference  to  spiritual  combats.  God 
offers  to  be  wdtli  us,  and  by  his  almighty  power  to  give  us  the 
victory.  We  persuade  ourselves  that  we  have  a  sufficiency  of 
strength  witliin  ourselves,  and  that  we  can  succeed  without 
any  supernatural  assistance.  Hence  we  neglect  to  implore 
help  from  God,  we  refuse  .to  trust  in  him,   and  we  go  forth 

against  our  enemies  in  our  own  strength 

What  is  this  but  the  very  conduct  of  those  rebellious  Israel- 
ites? The  only  difference  is,  that  they  acted  thus  in  reference 
to  temporal  enemies,  and  an  earthly  inheritance ;  whereas  we 
do  it,  whilst  we  have  all  the  powers  of  darkness  to  contend 
with,  and  no  less  a  prize  than  heaven  itself  at  stake.] 

2.  They   went   up   in    opposition   to    the  divine 

command — 

[God  had  expressly  said  to  them,  "  Go  not  up :"  and 
yet  they  would  persist  in  their  resolution.  They  would  not  go 
when  they  were  commanded ;  but  now  will  go,  when  they  are 
forbidden.  Doubtless  they  would  attempt  to  vindicate  their 
conduct,  by  alleging,  that  the  rectifying  of  their  former  errors 
was  the  best  proof  of  their  repentance :  and  they  would  per- 
suade themselves  that  God  could  never  be  angry  vnth  them 
for  doing  that,  which  he  had  just  punished  them  for  refusing 
to  do.  But  vain  were  all  such  reasonings  as  these.  Their  duty 
was  to  obey,  and  not  to  put  their  reasonings  in  opposition  to 
the  divine  commands.  Yet  in  this  we  imitate  them  continually. 
We  find,  as  we  imagine,  good  reasons  why  this  or  that  com- 
mand is  not  to  be  obeyed ;  and  then  we  follow  our  own  will, 
in  direct  opposition  to  God's But  what  presumption 


7g  NUMBERS,  XIV.  44.  [158. 

is  this  !  We  do  not  like  the  way  which  God  has  prescribed 
for  us  to  walk  in,  and  we  will  go  to  heaven  in  our  own  way. 
This  conduct  we  may  attempt  to  justify;  but  God  has  stamped 
upon  it  its  true  character,  as  daring  and  impious  presumption.] 

To  form  a  just  estimate  of  their  conduct,  let  us 
consider, 

II.  Wherein  it  issued — 

They  hoped,  no  doubt,  that  they  should  gain  the 
victory :  but  their  efforts  terminated, 

1.  In  painful  disappointment — 

[They  fomid  their  enemies,  as  Moses  had  foretold,  pre- 
pared for  the  encounter  :  and  no  sooner  did  they  make  the 
attack,  than  their  covu-age  failed  them,  and  they  fled  ;  yea  their 
enemies  chased  them  "  like  enraged  bees,"  and  destroyed  them 
even  unto  Hormah.  This  is  precisely  what  they  had  reason 
to  expect ;  and  what  must  be  expected  by  all  who  will  pre- 
sumptuously advance  in  their  own  strength.  In  fact,  this  is 
the  very  thing  of  which  all  who  depend  on  their  own  arm 
complain.  They  wall  not  go  forward  in  dependence  on  the 
Lord,  and  in  obedience  to  his  commands  ;  but  \viil  trvist  in 
their  own  fancied  sufiiciency  to  work  out  their  salvation :  the 
consequence  is,  that,  after  all  their  endeavours  to  mortify  sin, 
and  to  lead  a  heavenly  life,  they  cannot  do  the  things  which 

are  required  of  them Hence  the  general  complaint, 

that  they  who  preach  the  Gospel  require  of  men  more  than 
they  can  perform.  But  in  whom  is  the  faidt  ?  Not  in  those 
who  enforce  plainly  the  commands  of  God,  but  in  those  who, 
rejecting  the  offers  of  God's  all-sufficient  grace,  attempt  to  gain 
the  victory  by  an  arm  of  flesh.] 

2.  In  fruitless  sorrow — 

[The  fugitive  hosts  "  returned  and  wept  before  the  Lord  : 
but  the  Lord  would  not  hearken  to  their  voice,  nor  give  ear 
unto  them'*."  Now  they  regretted  their  fomier  disobedience, 
and  prayed  that  the  sentence  denounced  against  them  might 
be  reversed.  If  God  would  but  try  them  once  more,  they 
would  do  whatsoever  he  should  command.  But  their  doom  was 
sealed :  yea,  in  this  very  defeat,  it  had  already  been  begun  to 
be  executed.  Many  were  slain  ;  and  God  had  decreed  that 
every  one  of  them,  except  Caleb  and  Joshua,  should  die  in  the 
wilderness.  Like  Esau  therefore,  "  they  found  no  place  of 
repentance,  though  they  sought  it  carefully  with  tears'*." 

What  an  affecting  representation  is  this  of  the  final  issue  of 
disobedience  to  the  world  at  large  !  When  once  their  doom  is 
sealed,  how  bitterly  will  they  regret  their  past  folly  and  wicked- 

a  Deut.  i.  45.  ^  Hcb.  xii.  17. 


158.]  PRESUMPTION  OF  THE  REBEL  ISRAELITES.  73 

ness  !  O,  if  they  could  but  have  another  opportunity  afforded 
them,  how  gladly  would  they  embrace  it !  how  resolutely 
would  they  obey  the  voice  of  God !  they  would  no  more  pre- 
sumptuously prefer  their  own  will  and  way  to  his,  but  would 
obey  him  cheerfully  and  without  reserve.  But  in  vain  are  all 
such  desires  :  their  sentence  is  irrevocably  passed  :  and  all 
possibility  of  attaining  the  heavenly  inheritance  is  gone  for 
ever.  Nothing  now  remains  for  them  but  to  "  weep  and  wail 
and  gnash  their  teeth"  for  anguish,  and  to  die  that  death,  that 
second  death,  which  they  were  not  careful  to  avoid.] 

The  subject  will  give  me  a  fit  occasion  to  address, 

1.  Those  who  are  afraid  of  presumption — 

[Many  there  are  who  dread  presumption,  and  who,  through 
a  fear  of  it,  are  deterred  from  applying  to  themselves  the  rich 
consolations  of  the  Gospel :  they  think  it  would  be  presump- 
tuous in  such  weak  and  sinful  creatures  as  they  to  expect  all  the 

great  things  which  God  has  promised  to  his  people 

But,  be  it  known  unto  you  that  it  is  no  presumption  to  believe 
in  God,  or  trust  in  God,  even  though  you  were  the  weakest 
and  the  vilest  of  the  human  race.  If  indeed  you  were  to  pro- 
fess a  confidence  in  liim,  whilst  you  were  living  in  wilful  and 
allowed  sin,  that  would  be  presumption :  but,  if  you  truly 
desire  to  devote  yourselves  to  God,  and  to  be  saved  by  him  in 
his  appointed  way,  the  deeper  sense  you  have  of  your  own  un- 
worthiness,  the  more  assuredly  shall  you  receive  from  him  all 
the  blessings  of  a  complete  salvation ] 

2.  Those  who  indulge  presumption — 

[Of  those  who  determinately  go  on  in  their  own  way,  we 
have  already  spoken  :  and  therefore  we  shall  pass  them  over 
vdth  only  entreating  them  to  remember  what  they  have  already 
heard  to  be  the  issue  of  such  conduct.  But  there  are  even 
amongst  those  who  profess  religion,  many  who  are  guilty  of  very 
great  presumption.  What  is  it  but  presumption,  to  run  into 
needless  temptations,  in  hopes  that  God  will  keep  us  ?  O  that 
the  worldly-  minded  would  consider  this,  when  they  are  grasping 
after  preferment  or  gain  !  O  that  they  would  consider  it,  who 
mix  so  readily  with  carnal  company,  and  conform  so  easily  to  the 
maxims  and  habits  of  a  vain  world !  O  that  the  impure  and  sen- 
sual would  consider  it,  when  they  give  such  liberty  to  their  eyes 
and  tongue !  Beloved  Brethren,  we  must  not  tempt  God :  but, 
retaining  a  sense  of  our  extreme  weakness  and  sinfulness,  we 
must  watch  and  pray  that  we  enter  not  into  temptation.  Let 
this  then  be  our  daily  prayer,  "  Keep  thy  servant,  O  Lord, 
from  presumptuous  sins,  lest  they  get  dominion  over  me  :"  and 
"  Preserve  me  blameless  unto  thy  heavenly  kingdom  :"  "  Hold 
thou  me  up,  and  I  shall  be  safe."] 


74  NUMBERS,  XV.  30, 31.  [159. 

CLIX. 

THE  DANGER  OF  PRESUMPTUOUS  SIN. 

Numb.  XV.  30,  31.  The  soul  that  doeth  aught  presumptuously 
(whether  he  he  horn  in  the  land  or  a  stranger),  the  same  re- 
proacheth  the  Lord;  and  that  soul  shall  he  cut  off  from  among 
his  people.  Because  he  hath  despised  the  loord  of  the  Lord, 
and  hath  hroken  his  commandment,  that  soul  shall  utterly  he 
cut  off:  his  iniquity  shall  he  upon  him. 

EVERY  command  of  God  is  to  be  obeyed:  and  it 
is  no  excuse  to  say  we  were  ignorant  of  the  command. 
We  know  that  there  is  a  God  to  whom  we  are  ac- 
countable :  we  know  that  he  has  given  us  a  revelation 
of  his  will;  and  it  is  our  duty  to  acquaint  ourselves 
with  all  that  he  requires  at  our  hands.  Even  in 
reference  to  human  laws,  it  is  no  excuse  to  say  that 
we  were  ignorant  of  them.  We  are  supposed  to  be 
acquainted  with  them :  and  if  we  violate  them  in  any 
respect,  the  penalty  is  from  that  moment  incurred. 
A  merciful  judge  may  consider  our  ignorance  as 
a  reason  for  mitigating,  or  even  for  remitting,  the 
penalty :  but  the  law  knows  nothing  of  this :  its  en- 
actments are  valid;  its  sanctions  attach  on  every  one 
that  transgresses  them :  and  every  one  feels  interested 
in  upholding  its  authority.  Thus  it  was  under  the 
Mosaic  Law;  even  where  the  ordinances  were  so 
numerous,  that  they  could  scarcely  be  remembered 
by  any,  except  those  who  were  altogether  devoted  to 
the  study  of  them.  Yet,  if  any  person  transgressed 
through  ignorance,  he  must,  as  soon  as  he  was  in- 
formed of  his  error,  bring  the  appointed  offering,  in 
order  to  obtain  forgiveness  of  his  fault '';  and,  if  he 
refused  to  bring  his  offering,  he  must  be  cut  off,  as  a 
presumptuous  transgressor.  For  sins  of  presumption, 
of  whatever  kind  they  might  be,  there  was  no  atone- 
ment whatever  prescribed.  It  did  not  become  God 
to  spare  one  who  could  deliberately  set  himself  against 
his  authority:  and  therefore  it  was  expressly  com- 
manded that  the  presumptuous  sinner,  whoever  he 
might  be,  should  be  cut  off. 

a  ver.  27,  28. 


159.J  THE  DANGER  OF  PRESUMPTUOUS  SIN.  75 

To  illustrate  this  subject,  I  shall  shew, 
I.  The  danger  of  presumptuous  sin  under  the  Law — 

Presumptuous  sin  is  not  to  be  understood  of  every 
sin  that  is  committed  wilfully ;  but  of  those  sins  which, 
as  the  marginal  translation  expresses  it,  are  committed 
"  with  a  high  hand:"  such,  for  instance,  as  that  of 
Pharaoh,  when  he  set  himself  directly  against  God, 
saying,  "  Who  is  the  Lord,  that  I  should  obey  his 
voice  to  let  Israel  go?  I  know  not  the  Lord;  neither 
will  I  let  Israel  go."  It  is  such  also  as  David  charac- 
terizes under  the  following  terms :  "  The  tongue  that 
speaketh  proud  things;  namely,  of  those  who  have 
said.  With  our  tongue  will  we  prevail :  our  lips  are 
our  own:  who  is  Lord  over  us^?" 

The  person  committing  this  sin  was  doomed  to 
death.  No  sacrifice  was  appointed  for  him :  what- 
ever injunction  it  was  that  he  thus  determinately 
opposed,  whether  it  belonged  to  the  ceremonial  or 
moral  law,  he  must  suffer  death  for  his  offence.  It 
is  probable  that  the  sentence  executed,  by  God's  own 
command,  against  the  man  who  gathered  sticks  on 
the  Sabbath-day  was  intended  to  illustrate  this.  His 
offence  might  appear  but  shght;  namely,  gathering 
sticks  on  the  Sabbath-day:  but,  as  it  was  done  in  a 
known  and  avowed  contempt  of  the  divine  will,  he 
must  be  stoned  to  deaths 

Now,  how  can  it  be  accounted  for,  that  so  severe 
a  judgment  should  be  executed  for  doing  any  thing 
presumptuously?  It  was  considered  as  reproaching, 
and  pouring  contempt  on,  God  himself ; 

1.  As  unreasonable  in  his  commands — 

[A  man  who  sets  himself  avowedly  against  any  command, 
does,  in  fact,  complain  of  that  command  as  unreasonable  and 
unjust.  A  man,  through  infirmity,  may  fall  short  in  his 
obedience,  whilst  he  acknowledges  that  the  law  which  he 
violates  is  holy  and  just  and  good;  but  if  he  set  himself 
against  the  command  itself,  it  must,  of  necessity,  be  from  an 
idea  that  it  imposes  an  unnecessary  restraint,  or,  at  all  events, 
that  it  may  well  be  dispensed  with  for  his  convenience.] 

2.  As  weak  in  his  threatenings — 

^  Ps.  xii.  3,  4.  «  ver.  32—36. 


76  NUMBERS,  XV.  30,  31.  [159. 

[No  one  who  could  form  the  least  idea  what  "  a  fearful 
thing  it  is  to  fall  into  the  hands  of  the  li\dng  God"  would  despise 
Ids  threatenings.  But  there  is  a  vague  notion  in  the  minds  of 
men,  that  God  will  never  execute  them.  Thus  David  de- 
scribes these  poor  deluded  men  :  "  The  wicked,  through  the 
pride  of  liis  countenance,  will  not  seek  after  God :  God  is  not 
in  all  his  thoughts :  Thy  ways  are  always  grievous :  thy 
judgments  are  far  above,  out  of  his  sight :  as  for  all  his  enemies, 
he  iruffeth  at  them*^."  Would  it  be  right  for  God  to  bear  such 
an  indignity  as  this  ?] 

3.  As  altogether  unworthy  of  any  serious  regard — 

[Were  the  mind  duly  impressed  vnth  any  of  the  perfec- 
tions of  the  Deity,  we  could  not  possibly  treat  him  with  such 
contempt.  His  power  and  majesty  would  awe  us  into  fear ; 
his  love  and  mercy  would  engage  our  admiration :  and  though 
we  might  still  be  far  from  that  entire  submission  to  his  will 
which  he  requires,  it  woidd  not  be  possible  for  us  to  set  our- 
selves in  array  against  him,  and  to  "  run  upon  the  thick  bosses 
of  liis  buckler  ^." 

Conceive,  then,  of  a  creature  thus  rising  against  his  Creator, 
and  you  will  readily  see  why  presumptuous  sin  should  be  thus 
severely  punished.] 

But  let  us  proceed  to  mark, 
II.  The  still  greater  danger  of  it  under  the  Gospel — 

True  it  is,  that  under  the  Gospel  we  have  a  sacrifice 
for  presumptuous  sins  as  well  as  others:  but  if  the 
Gospel  be  the  object  of  our  contemptuous  disregard, 
we  cannot  possibly  be  saved,  but  must  perish  under 
a  most  accumulated  condemnation. 

1.  Because  a  contempt  of  the  Gospel  is  in  itself 

more  heinous  than  a  contempt  of  the  Law — 

[The  Law  contained  innumerable  ordinances,  the  reason 
of  which,  few,  if  any,  could  comprehend:  and  St.  Paul,  in 
comparison  of  the  Gospel,  calls  them  "  weak  and  beggarly 
elements."  But  the  Gospel  is  the  most  perfect  display  of 
God's  wisdom  and  goodness  that  ever  he  revealed  to  mortal 
man.  It  exhibits  the  works  and  offices  of  the  Lord  Jesus 
Clu'ist,  together  with  the  gracious  influences  of  the  Spirit : 
and,  if  they  be  despised  by  us,  there  can  be  no  hope.  For  thus 
saith  the  Lord  :  "  He  that  despised  Moses'  Law,  died  without 
mercy,  under  two  or  three  witnesses.  Of  how  much  sorer 
punishment,  suppose  ye,  shall  he  be  thought  worthy,  who  hath 
trodden  under  foot  the  Son  of  God,  and  counted  the  blood  of 

<i  Ps.  X.  4,  5.  e  Job  XV.  25,  26. 


159.1  THE  DANGER  OF  PRESUMPTUOUS  SIN.  77 

the  covenant,  wherewith  he  was  sanctified,  an  unholy  tiling, 
and  hath  done  despite  mito  the  Spirit  of  grace  ^?"] 

2.  Because  a  contempt  of  the  Gospel  is,  in  fact,  a 
rejection  of  the  only  means  whereby  sin  can  be 
forgiven — 

[Whither  shall  a  man  flee,  who  rejects  the  Saviour  ? 
"  What  other  sacrifice  for  sin"  will  he  ever  find,  or  what  other 
"  way  to  the  Father?"  Well  does  the  Apostle  say,  "  If  we 
sin  wilfully  after  that  we  have  received  the  knowledge  of  the 
truth,  there  remaineth  no  more  sacrifice  for  sin,  but  a  certain 
fearful  looking  for  of  judgment  and  fiery  indignation,  which  shall 
devour  the  adversaries  s."  Eli's  reproof  to  his  sons  puts  this 
matter  in  the  clearest  light :  "If  one  man  sm  against  another, 
the  judge  shall  judge  him :  but  if  a  man  sm  against  the  Lord, 
in  despising  his  sacrifices,  who  shall  entreat  for  him^?"] 

Application — 

1.  Be  thankful,  then,  that  ye  live  under  the  Gospel— 

[To  you  "  all  manner  of  sin  and  blasphemy  may  be  for- 
given." How  presumptuous  soever  your  past  iniquities  may 
have  been,  they  may  all  be  "  blotted  out  as  a  morning  cloud," 
and  "  cast  into  the  very  depths  of  the  sea."  This  could  not 
be  so  confidently  spoken  under  the  Law  of  Moses  :  but  to  you 
I  declare  it  with  confidence,  that  "  the  blood  of  Jesus  Christ 
vdll  cleanse  from  all  sin^;"  and  that  "  all  who  wiU  believe  in 
him  shall  be  justified  from  all  things,  from  which  they  could 
not  be  justified  by  the  Law  of  Moses^."] 

2.  Be  earnest  in  prayer  with  God,  that,  whatever 
means  he  may  find  it  expedient  to  use,  he  would  keep 
you  from  presumptuous  sin — 

[This  was  David's  course :  "  Keep  thy  servant  from  pre- 
sumptuous sins :  let  them  not  have  dominion  over  me  :  so  shall 
I  be  upright,  and  innocent  from  the  great  offence  ^"  Be  as- 
sured you  need  to  use  this  prayer,  and  will  need  it  to  your 
dying  hour.  David's  attainments  were  great :  yet  he  felt  the 
need  of  crying  continually,  "  Hold  thou  me  up,  that  my  foot- 
steps slip  not."  So  do  ye  continually :  and  you  may  then  hope 
that  God  will  "  keep  you  from  falling,  and  present  you  fault- 
less before  the  presence  of  his  glory  with  exceeding  joy™."] 

f  Heb.  X.  28,  29.  e  Heb.  x.  26,  27.  ^  1  Sam.  ii.  25. 

»  1  Johni.  7.  ^  Actsxiii.  39.  i  Ps.  xix.  13. 

m  Jude,  ver.  24,  25. 


78  NUMBERS,  XV.  32—36.  [160. 

CLX. 

THE    SABBATH-BREAKER    STONED. 

Numb.  XV.  32 — 36.  And  while  the  children  of  Israel  were  in 
the  wilderness,  they  found  a  man  that  gathered  sticks  upon 
the  Sabhath-day.  And  they  that  found  him  gathering  sticks 
brought  him  unto  Moses  and  Aaron,  and  unto  all  the  congre- 
gation :  and  they  put  him  i?i  tvard,  because  it  was  not  declared 
what  should  be  done  to  him.  And  the  Lord  said  unto  Moses, 
The  man  shall  be  surely  put  to  death :  all  the  congregation 
shall  stone  him  zvith  stones  without  the  camp.  And  all  the 
congregation  brought  him  without  the  camp,  and  stoned  him 
with  stones,  and  he  died;  as  the  Lord  commanded  Moses. 

IN  great  communities,  instances  of  flagrant  trans- 
gression will  occur ;  nor  can  any  mercies  or  judgments 
from  God  prevent  them.  Nothing  but  divine  grace 
can  keep  individuals  in  the  path  of  duty.  The  pre- 
sumption of  those,  who,  in  opposition  to  the  divine 
command,  had  gone  up  to  the  hill-top  to  engage  the 
Canaanites,  had  been  severely  punished :  and  though 
God  had  since  given  instructions  respecting  the  par- 
ticular offerings  which  should  at  a  future  period  be 
presented  for  sins  of  ignorance,  he  had  expressly 
declared,  that  presumptuous  sins  should  be  punished 
with  death ;  and  that  no  offering  whatever  should  be 
accepted  for  them^  Yet,  behold,  scarcely  had  this 
declaration  been  given,  before  a  man  was  found  pro- 
faning the  Sabbath-day:  for  which  offence  he  was 
made  a  signal  monument  of  divine  vengeance. 

His  crime  and  punishment,  which  are  specified  in 
the  text,  lead  us  to  notice  the  guilt  and  danger  of 
profaning  the  Sabbath.     Let  us  consider, 

I.  The  guilt- 
According  to  the  estimate  of  mankind  in  general, 
the  profanation  of  the  Sabbath  is  but  a  slight  offence : 
but,  in  fact,  it  is  a  very  heinous  sin.     It  is, 

1.  An  unreasonable  sin — 
[Consider  who  it  is  that  requires  the  observation  of  the 
Sabbath.     It  is  that  God  who  made  us,  and  endowed  us  with 
all  our  faculties,   and  upholds  us  every  moment,   maintaining 

'  ver.  30,  31. 


160.]  THE  SABBATH-BREAKER  STONED.  79 

our  souls  in  life,  and  providing  every  thing  for  our  support  and 
comfort.  And  is  this  the  Being  to  vv^hom  we  grudge  that 
small  portion  of  time  which  he  requires  ?  But  further,  this 
gracious  God  has  so  loved  us  as  to  give  his  only-begotten  Son 

to  die  for  us and  shall  we  think  it  hard  to  consecrate 

one  day  in  the  week  to  him  ? 

Consider  next,  what  portion  of  our  time  it  is  that  he  re- 
quires. If  it  had  pleased  hiin,  he  might  have  given  us  one 
day  for  our  bodily  concerns,  and  reserved  six  for  himself:  and 
whatever  difficulties  such  an  arrangement  had  occasioned,  it 
would  have  been  our  duty  cheerfidly  to  obey  his  wiU.  But  the 
reverse  of  this  is  the  proportion  that  he  requires  :  "  Six  days," 
says  he,  "  shalt  thou  labour ;  and  the  seventh  day  shalt  thou 
keep  holy."  What  base  ingratitude  then  is  it  to  grudge  him 
such  a  portion  of  our  time  as  this ! 

But  consider  further,  for  whose  sake  it  is  that  he  requires 
it.  He  wants  it  not  for  himself :  he  is  not  benefited  by  it :  he 
enjoined  the  observance  of  the  Sabbath  purely  for  our  sakes : 
he  knew  that  without  some  appointment  for  periodical  returns 
of  sacred  rest,  we  should  soon  become  so  immersed  in  worldly 
cares,  as  uttei'ly  to  forget  our  eternal  interests ;  and  therefore 
he  fixed  such  a  portion  of  our  time  as  to  his  luierring  wisdom 
appeared  best,  in  order  that  we  might  be  compelled  to  seek 
our  own  truest  happiness.  This  is  what  he  himself  tells  us  ; 
"  The  Sabbath  was  made  for  man*^."  Shall  we  then,  for  whose 
benefit  that  day  was  set  apart,  refuse  to  consecrate  it  to  the 
Lord,  according  to  his  appointment  ? 

Let  but  these  considerations  be  weighed,  and  it  will  appear 
a  most  unreasonable  thing  to  trespass  upon  that  time  for  tem- 
poral pm-suits,  which  God  has  so  mercifully  set  apart  for  the 
concerns  of  our  souls.] 

2.  A  presumptuous  sin — 

[It  is  particularly  in  this  view  that  the  context  leads  us  to 
consider  it.  God  had  enjoined  the  observance  of  the  Sabbath 
in  an  audible  voice  from  Mount  Sinai  *=;  and  had  afterwards 
repeatedly  commanded  that  every  person  who  should  profane 
that  day  by  any  kind  of  earthly  employment,  even  the  baking 
of  his  food,  or  the  lighting  of  a  fire,  should  be  cut  off  from 
among  his  people"^.  Now  it  was  in  direct  opposition  to  all 
these  commands  that  the  man  of  whom  we  are  speaking  pre- 
sumed to  gather  sticks.  He  might  be  ready  to  excuse  himself 
perhaps  by  saying,  that  this  was  but  a  small  breach  of  the  Sab- 
bath, and  the  sticks  were  necessary  for  his  comfort :  but  these 
were  no  excuses:  his  conduct  was  a  decided  act  of  rebellion 

^  Mark  ii.  27.  <=  Exod.  xx.  8 — 11. 

^  Exod.  xxxi.  14, 15    and  xxxv.  2, 3.  See  also  Exod.  xvi.  23,  29. 


80  NUMBERS,  XV.  32—36.  [160. 

against  God;  and  it  is  manifest  that  both  Moses  and  God 
himself  regarded  it  in  that  light :  it  was  therefore  a  pre- 
sumptuous sin,  and  consequently,  as  the  Scripture  expresses 
it,  "  a  reproach'mg  of  God  himself  as  a  hard  master  that  was 
unfit  to  be  obeyed^. 

Such  is  every  violation  of  the  Sabbath  amongst  us.  It  is  clear 
we  are  not  ignorant  of  his  commands  respecting  that  holy  day ; 
and  what  we  do,  we  do  in  direct  opposition  to  his  will :  we 
"reproach  him"  for  exacting  of  us  what  he  had  no  right  to 
demand,  and  we  are  under  no  obligation  to  grant.  Let  the 
profaners  of  the  Sabbath  regard  their  conduct  in  this  view,  and 
they  will  need  nothing  further  to  convince  them  of  their  guilt.] 

Having  noticed  the  guilt  of  profaning  the  Sabbath, 
let  us  consider, 

II.  The  danger — 

[Wherein  can  this  be  painted  more  strongly  than  in  the 
text?  The  very  sight  of  this  sinful  act  created  instant  and  uni- 
versal alarm :  and,  as  Moses  did  not  know  in  what  way  it  was  to 
be  punished,  he  sought  instructions  from  God  himself.  Behold 
now  the  answer  of  Ahnighty  God ;  of  him,  whose  wisdom  is 
unerring,  whose  justice  is  most  pure,  whose  mercy  is  infinite : 
liis  answer  is,  "  The  man  shall  surely  be  put  to  death:  all  the 
congregation  shall  stone  him  with  stones  that  he  die : "  and  let 
this  be  done  "  without  the  camp,"  that  he  may  be  marked  as 
an  accursed  sinner,  that  is  separated  from  me,  and  shall  have 
no  part  with  my  people. 

Had  the  offender  been  cautioned  respecting  the  consequences 
of  such  an  act,  it  is  probable  that  he  would  have  laughed  at  the 
idea,  or,  as  the  Scripture  expresses  it,  would  have  "  puffed  at 
it."  So  it  is  with  men  at  this  day :  they  will  not  be  convinced 
that  there  is  any  danger  in  what  they  are  pleased  to  call  light 
sins :  but  there  is  a  day  coming  when  they  udll  find  to  their 
cost,  that  no  sin  is  light,  and  least  of  all  is  jn-esiwijituous  sin  to 
be  so  accounted. 

If  any  thing  more  were  needful  to  evince  the  danger  of  vio- 
lating the  Sabbath,  we  might  mention,  that  this  sin  is  particu- 
larly specified,  as  a  very  principal  occasion  of  bringing  down  all 
those  judgments,  with  which  the  Jews  were  visited  at  the  time 
of  their  captivity  in  Babylon.  Nehemiah,  after  the  retm-n  of 
the  Jews  from  Babylon,  found,  that  the  Sabbath  was  still 
shamefully  profaned  amongst  them.  To  remedy  this  evil,  he 
exerted  all  his  authority,  and  expostulated  with  them  in  the 
most  energetic  manner:  "  Then  I  contended  with  the  nobles  of 
Judah,  and  said  unto  them.  What  evil  thing  is  this  that  ye  do, 
and  profane  the  Sabbath-day  ?    Did  not  your  fathers  thus,  and 

e  ver.  30,  31. 


IGO.J  THE  SABBATH-BREAKER  STONED.  81 

did  not  our  God  bring  all  this  evil  upon  us  and  upon  our  city? 
Yet  ye  bring  more  wrath  upon  Israel  by  profaning  the 
Sabbath^." 

Surely  then,  if  such  was  the  issue  to  the  individual  that  led 
the  way,  and  such  the  consequence  to  the  whole  nation,  when 
it  had  followed  the  example,  it  wiU  be  madness  in  us  to  make 
light  of  this  offence.  We  may,  it  is  true,  escape  the  judgments 
of  God  in  this  world ;  (though  it  is  surprising  how  often  they 
overtake  the  profaners  of  the  Sabbath;)  but  we  shall  certainly 
not  escape  them  in  the  world  to  come.] 
Let  me  then  propose  this  subject  to  you  as  an 
occasion, 

1.  For  deep  humiliation — 

[We  are  apt  to  think  highly  of  our  nation  in  comparison  of 
the  Jewish  people :  but,  if  we  compare  ourselves  with  them  at 
the  period  when  the  events  mentioned  in  our  text  occurred,  we 
shall  see  no  great  reason  to  boast.  Among  the  Jews  there  was 
found  but  one  person  in  the  whole  nation  that  dared  to  profane 
the  Sabbath :  amongst  us  there  is  scarcely  one  in  a  hundied 
that  does  not  profane  it.  Amongst  them  it  was  profaned  only 
by  gathering  a  few  sticks :  amongst  us,  in  every  way  that  can  be 
conceived :  it  is  a  day  of  business  or  of  pleasure  to  all  ranks  and 

orders  of  mens Amongst  them,  this  solitary  instance 

created  universal  indignation :  the  spectators  instantly  com- 
municated the  matter  to  the  magistrates,  and  the  magistrates 
instantly  set  themselves  to  stop  the  evil.  But  amongst  us,  with 
the  exception  of  a  few  who  sigh  and  mourn  in  secret,  scarcely 
any  regard  the  evil  as  of  any  consequence:  the  very  name  of 
an  infonner  is  deemed  odious,  so  that  no  one  chooses  to  incur 
the  obloquy  attached  to  it ;  and,  if  any  were  zealous  and  cou- 
rageous enough  to  inform,  there  are  but  few  magistrates  who 
would  not  shrink  back  from  the  task  of  exercising  the  power 
with  which  they  are  armed.  Such  is  the  state  of  this  nation ; 
such  the  state  of  almost  every  town  and  village  in  it.  Who  then 
can  wonder  that  we  are  visited  with  the  divine  judgments?  Who 
does  not  see  that  this  national  evil  calls  for  national  humiliation? 
But  let  us  bring  home  the  matter  personally  to  ourselves. 
How  many  Sabbaths  have  we  enjoyed,  and  yet  how  few  have 
we  kept  in  the  way  that  God  has  required!  A  person  that  has 
attained  to  seventy  years  of  age,  has  had  no  less  than  ten  years 
of  Sabbaths.  Wliat  a  time  is  this  for  securing  the  interests  of 
the  soul !  And  what  a  load  of  guilt  has  been  contracted  in  all 
that  time,  merely  from  the  one  single  offence  of  profaning  the 
Sabbath-day  !  Brethren,  we  need  indeed  ti.  lie  low  before  God 
in  dust  and  ashes.     We  have  need  to  be  thankful  too  that 

*■  Neh.  xiii.  17,  18.  s  Shops  open,  &c.  &c. 

VOL.  II.  G 


82  NUMBERS,  XV.  32—36.  [160. 

God's  wrath  has  not  broken  forth  agahist  us,  and  cut  us  off  in 
the  midst  of  our  transgressions.  Let  us  know  how  to  estimate 
the  forbearance  we  have  experienced ;  and  let  "  the  goodness 
of  our  God  lead  us  to  repentance."] 
2.  For  holy  vigilance — 
[The  ceremonial  jicirt  of  the  Sabbath  is  done  away ;  so 
that  there  certamly  is  a  greater  latitude  allowed  to  us  than  was 
given  to  the  Jews.  We  acknowledge  also  that  works  of  neces- 
sity and  of  mercy  supersede  even  those  duties  which  are  yet  in 
force  on  that  day.  Oiu*  Lord  himself  has  taught  us  to  inter- 
pret in  this  view  those  memorable  words  of  the  prophet,  "  I 
will  have  mercy,  and  not  sacrifice."  But  the  moral  part  is  as 
strongly  in  force  as  ever.  To  have  the  mind  exercised  on 
spiritual  subjects,  and  occupied  in  advancing  the  interests  of 
our  souls,  is  our  bounden  duty.  It  was  the  work  of  the  Sab- 
bath even  in  Paradise  ;  and  therefore  must  continue  to  be  our 
duty  still.  If  it  existed  two  thousand  years  before  the  cere- 
monial law  was  given,  it  can  never  be  vacated  by  the  abrogation 
of  that  law.  Wovdd  we  know  distinctly  the  duties  of  the 
Sabbath,  the  prophet  Isaiah  has,  negatively  at  least,  informed 
us  :  "  Thou  shalt  call  the  Sabbath  a  Delight :  thou  shalt 
delight  thyself  in  the  Lord,  not  doing  thine  own  ways,  nor 
finding  thine  own  pleasure,  nor  speaking  thine  own  words  ^." 
We  are  to  lay  aside  all  the  cares  and  pleasures  of  the  world, 
and  to  seek  all  our  hajjpiness  in  God,  and  in  his  imme- 
diate service.  Even  common  conversation  should  as  much 
as  possible  be  put  aside,  that  the  mind  may  be  wholly  occu- 
pied in  the  service  of  our  God.  Now  this  requires  much  care 
and  vigilance.  The  more  decent  amongst  us  are  ready  to 
think,  that,  if  they  attend  the  house  of  God  once  or  twice,  they 
have  done  all  that  is  required  of  them :  from  a  regard  to  the 
prejudices  of  mankind  they  abstain  from  some  particvdar  amuse- 
ments ;  but  they  are  not  at  all  solicitous  to  make  a  due  im- 
provement of  their  time.  But  this  by  no  means  comes  up  to 
the  injunctions  of  the  projihet ;  nor  will  it  ever  be  regarded  by 
God  as  a  just  observation  of  the  Sabbath.  The  instructing  of 
our  families,  the  teaching  of  poor  childi'en,  the  visiting  of  the 
sick,  and  many  other  exercises  of  benevolence,  may  find  place 
on  this  day :  but  in  a  pecuhar  manner  we  are  called  to  secret 
meditation  and  prayer  :  we  should  study  the  Holy  Scriptures, 
and  examine  our  owni  hearts,  and  endeavour  to  keep  ourselves 
in  readiness  to  give  up  our  accoiuit  to  God.  Let  the  considera- 
tion of  the  guilt  which  we  contract  by  spending  our  Sabbaths  in 
another  way,  put  us  upon  this:  and  let  every  Sabbath  that  shall 
be  continued  to  us  be  so  improved,  that  it  may  advance  our  spiri- 
tual state,  and  help  forward  our  preparation  for  our  eternal  rest.] 

»'  Isai.  Iviii.  13,  14. 


161."'  INTENT  OF  FRINGES  ON  THE  GARMENTS.  83 

CLXI. 

THE  USE  AND  INTENT  OF  FRINGES  ON  THEIR  GARMENTS. 

Numb.  XV.  Sll — 41.  ^nd  the  Lord  spake  unto  Moses,  saying, 
Speak  unto  the  children  of  Israel,  and  hid  them  that  tltetj 
make  them  fringes  in  the  borders  of  their  garments,  through- 
out their  generations,  and  that  they  put  upon  the  fringe  of 
the  borders  a  ribband  of  blue  :  and  it  shall  he  unto  you  for 
a  fringe,  that  ye  ma,y  look  upon  it,  and  remember  all  the  com- 
mandments of  the  Lord,  and  do  them  ;  and  that  ye  seek  not 
after  your  own  heart,  and  your  own  eyes,  after  ivhich  ye  use 
to  go  a  whoring  :  that  ye  may  remember,  and  do  all  my  com- 
mandments, and  be  holy  unto  your  God.  I  am  the  Lord 
your  God,  which  brought  you  out  of  the  land  of  Egypt,  to 
be  your  God :  I  am  the  Lord  your  God. 

A  VERY  principal  distinction  between  the  Chris- 
tian and  Jewish  codes  is  this ;  that  our  laws  are 
given  in  broad,  general,  comprehensive  principles  ; 
whereas  theirs  descended  to  the  most  minute  par- 
ticulars, even  such  as  we  should  have  been  ready  to 
conceive  unworthy  the  notice  of  the  Divine  Lawgiver. 
There  was  scarcely  any  occupation  in  life,  respecting 
which  there  was  not  some  precise  hmit  fixed,  some 
positive  precept  enjoined.  If  they  ploughed,  they 
must  not  plough  with  an  ox  and  an  ass.  If  they  sowed 
their  ground,  they  must  not  sow  divers  kinds  of 
seeds.  If  they  reaped,  they  must  not  reap  the  cor- 
ners of  their  field.  If  they  carried  their  corn,  they 
must  not  go  back  for  a  sheaf  that  they  had  left  behind. 
If  they  threshed  it,  they  must  not  muzzle  the  ox  that 
trod  it  out.  If  they  killed  their  meat,  they  must 
pour  the  blood  upon  the  ground.  If  they  dressed  it, 
they  must  not  seethe  a  kid  in  its  mother's  milk.  If 
they  ate  it,  they  must  not  eat  the  fat.  If  they  planted 
a  tree,  they  must  not  eat  of  the  fruit  for  four  years. 
If  they  huilt  a  house,  they  must  make  battlements  to 
its  roof.  So,  if  they  made  a  garment,  they  must  put 
upon  it  a  fringe  with  a  ribband  of  blue.  This  last 
ordinance,  it  may  be  thought,  like  all  the  other  cere- 
monies, being  abrogated,  is  quite  uninteresting  to  us. 
But,  if  we  consider  it  attentively,  we  shall  find  it 
by  no  means  uninstructive.     It  shews  us, 

g2 


84  NUMBERS,  XV.  37—41.  [161. 

I.  The  end  which  we  oiicrht  to  aim  at — 

That,  for  which  the  use  of  the  fringe  was  appointed 
to  the  Jews,  is  equally  necessary  for  us;  namely,  to 
preserve  continually  upon  our  minds  a  sense  of, 

1.  Our  duty  to  God — 

[We  are  told  to  "  walk  in  the  fear  of  the  Lord  all  the  day 
long."  For  this  purpose  we  should  have  the  commandments  of 
God  ever,  as  it  were,  before  our  eyes.  It  is  not  unuseful  to 
have  habitually  some  short  portion  of  the  word  of  God,  some 
one  precept  or  promise,  for  our  meditation  through  the  day, 
esj)ecially  at  those  intervals  when  the  mind  has  nothing  parti- 
cular to  engage  its  attention.  The  expediency  of  svich  an  habit 
appears  from  the  text  itself :  for,  if  we  have  nothing  good  at 
hand  for  our  meditations,  "  the  eye  and  the  heart "  will  fui-nish 
e\dl  enough.  In  our  unconverted  state  we  uniformly,  as  God 
himself  expresses  it,  "  go  a  whoring  after  these :"  our  affections 
are  estranged  from  God,  and  our  thoughts  from  time  to  tune 
fix  on  some  vanity  which  our  eyes  have  seen,  or  on  some  evil 
which  our  own  \vicked  heart  has  suggested.  How  desirable 
were  it,  instead  of  having  our  minds  thus  occupied,  to  have 
them  filled  with  heavenly  contemplations ;  to  be  searching  out 
our  duty;  to  be  examining  our  own  hearts  in  relation  to  it; 
and  to  be  inquiring  continually  wherein  we  can  make  our  pro- 
fiting to  appear !] 

2.  Our  obligations  to  him — 

[How  strong  and  energetic  are  the  expressions  in  our  text 
respecting  this !  "  I  am  your  God  :  I  have  redeemed  you  in 
order  that  I  might  be  so  to  the  utmost  possible  extent :  and  I 
consider  all  that  I  ajn,  and  all  that  I  have,  as  yours."  If  these 
mercies,  as  far  as  they  were  vouchsafed  to  the  Jews,  deserved 
to  be  had  in  continual  remembrance,  how  much  greater  cause 
have  we  to  remember  them  ;  we,  who  have  been  redeemed,  not 
from  Egypt,  but  from  hell  itself;  and  not  by  power  only,  but 
by  price,  even  by  the  precious  blood  of  God's  only-begotten 
Son  ;  and  who  have  such  an  interest  in  God,  that  he  not  merely 
dwells  amongst  us,  but  i?i  us,  being  one  with  us,  as  he  is  one 
with  Christ  himself  ^ !  Methinks,  instead  of  finding  it  difficult 
to  turn  our  minds  to  this  subject,  it  may  well  appear  strange 
that  we  can  for  a  moment  fix  them  upon  any  thing  else.  Were 
we  day  and  night  to  "  meditate  on  the  loving-kindness  of  our 
God,  our  souls  would  be  filled  as  with  marrow  and  fatness, 
and  our  mouth  would  praise  him  with  joyful  lips*\"] 

a  John  XV.  5.  and  xvii.  21 — 23.  and  1  Cor.  vi.  17. 
^  Ps.  Ixiii.  3—6. 


161.1  INTENT  OF  FRINGES  ON  THE  GARMENTS.  85 

The  ordinance  before  us  goes  further  still,  and 
prescribes, 
II.  The  means  by  which  we  are  to  obtam  it — 

True  it  is  that  no  distinctions  in  dress  are  pre- 
scribed to  us :  the  ordinance  in  this  respect  is  annulled. 
But,  as  a  means  to  an  end,  the  appointment  of  the 
fringe  may  teach  us, 

1.  To  make  a  spiritual  improvement  of  sensible 
objects — 

[This  tvas  the  direct  intent  of  the  fringes  on  their  gar- 
ments :  they  were  as  monitors,  to  remind  the  people  of  their 
duty  and  obligations.  And  why  may  not  we  receive  similar 
admonitions  from  every  thing  around  us  ?  Has  not  our  blessed 
Lord  set  us  the  example  ?  For  instance,  What  part  of  hus- 
bandry is  there  which  he  has  not  made  a  source  of  spiritual  in- 
struction ?  the  ploughing,  the  sowing,  the  weeding,  the  growth, 
the  reaping,  the  carrying,  the  winnowing,  the  destruction  of 
the  chaff,  and  the  treasuring  up  of  the  wheat,  are  all  improved 
by  him  in  this  view.  There  are  some  things  also  which  he 
has  expressly  ordained  to  be  used  for  this  end.  What  is  the 
water  in  baptism,  but  to  remind  us  of  "  the  answer  of  a  good 
conscience  towards  God'^?"  What  are  the  bread  and  vsdne  in 
the  Lord's  supper,  but  to  be  signs  to  us  of  his  body  broken,  and 
his  blood  shed,  for  the  sins  of  the  whole  world  ?  We  acknow- 
ledge that  those  things  only  which  he  has  appointed  to  be  signs, 
are  of  necessity  to  be  used  as  such  ;  but  we  are  at  liberty  to  use 
every  thing  in  that  view ;  and  so  far  from  its  being  superstitious 
to  do  so,  it  is  highly  reasonable  and  proper  to  do  it :  it  then 
only  becomes  superstitious,  when  it  is  rested  in  as  an  end,  or 
used  as  a  mean  for  an  end  which  it  has  no  proper  tendency  to 
effect.  Some  have  been  offended  with  the  use  of  the  cross  in 
baptism :  and  if  it  were  intended  as  any  kind  of  charm,  they 
might  well  be  offended  with  it :  but  it  is,  as  the  Liturgy 
expresses  it,  "  a  token  that  hereafter  the  child  shall  not  be 
ashamed  to  confess  the  faith  of  Christ  crucified:"  and,  if  it 
serve  to  impress  the  minds  of  the  sponsors  in  that  light,  it  is 
well :  if  it  do  not,  the  fault  is  not  in  it,  but  in  them.  The 
same  may  we  say  in  reference  to  the  names,  the  titles,  and  the 
habits  that  are  in  use  amongst  us.  Our  Christian  name,  as 
it  is  called,  should  never  be  mentioned  without  bringing  to  our 
remembrance  him,  "  whose  we  are,  and  whom  we  are  bound 
to  serve."  The  titles  which  are  given  to  men,  either  on  account 
of  their  rank  in  society,  or  of  their  consecration  to  the  sacred 
office  of  the  ministry,  may  well  be  improved  for  that  end  for 

<=  1  Pet.  iii.  21. 


86  NUMBERS,  XV.  37—41.  [lOl. 

which  they  were  originally  given  ;  not  merely  to  shew  to  others 
what  respect  was  due  to  the  individuals,  but  to  shew  to  the 
indi\T[duals  themselves  what  might  justly  be  expected  of  them, 
and  what  their  rank  and  office  required :  the  one  should  main- 
tain his  honour  unsullied ;  the  other  should  be  so  heavenly  in 
liis  deportment  as  to  constrain  all  to  revere  him.  In  this  view, 
the  use  of  the  surplice  was  doubtless  well  intended ;  and  happy 
would  it  be  if  all  who  wear  it  were  reminded,  as  often  as  they 
put  it  on,  how  pure  and  spotless  they  ought  to  be,  both  in 
their  hearts  and  lives.  The  very  sight  of  a  lofty  church  should 
remind  us,  that  we  are  temples  of  the  li\dng  God ;  whilst  the 
spire  pointing  upwards,  may  well  direct  us  to  lift  up  our  hearts 
to  God. 

Let  us  not  be  misunderstood.  We  contend  not  for  any  of 
these  things  as  necessary ;  but  we  learn  from  our  text  that  they 
may  be  rendered  subservient  to  a  blessed  end,  and  that  it  is  our 
pri\ilege  to  make  every  thing  around  us  a  step  towards  heaven.] 

2.  To  get  the  law  itself  written  in  our  hearts — 
[Wliilst  the  fringes  had  in  themselves  a  practical  use,  they 
were  also  emblematical  of  benefits  wliich  were  to  be  more  fully 
bestowed  under  the  Christian  dispensation.  As  a  sign  they 
are  abolished  :  but  the  tiling  signified  remains  in  undiminished 
force.  What  the  thing  signified  was,  we  are  at  no  loss  to 
determine :  it  was,  that  the  law,  of  which  a  visible  memorial 
was  to  be  worn  by  the  Jeivs,  was  to  be  inscribed  in  lively  cha- 
racters on  our  hearts.  To  this  effect  Moses  speaks  repeatedly, 
when  giving  directions  respecting  those  other  memorials  of  the 
law,  which  were  to  be  worn  on  the  forehead,  and  on  the  neck, 
and  arms :  "  These  words  which  I  command  thee  this  day  shall 
be  in  thine  heart :  and  thou  shalt  bind  them  for  a  sign  upon 
thine  hand,  and  they  shall  be  as  frontlets  between  thine  eyes  '*." 
And  again,  "  Ye  shall  lay  up  these  my  words  in  your  heart  and 
in  your  soul^."  Hence  the  real  design  of  God  even  as  it 
respected  them,  and  much  more  as  it  respects  us,  is  evident. 
Moreover,  God  has  promised  this  very  thing  to  us,  as  the  dis- 
tinguishing blessing  of  the  new  covenant :  "I  will  put  my  law 
in  their  inward  parts,  and  write  it  on  their  hearts^." 

Now  this  is  the  true  way  to  attain  that  constant  sense  of  our 
duty  and  obligations  to  God,  which  have  been  before  men- 
tioned. For,  if  his  law  be  written  on  our  hearts,  we  shall  find 
the  same  chsposition  to  meditate  upon  it,  as  a  covetous  man 
does  to  meditate  upon  his  gains,  and  an  ambitious  man  on  his 
distinctions.  It  is  true,  the  heart  has  more  to  struggle  with  in 
the  one  case  than  the  other ;  but,  in  proportion  as  divine  grace 
prevails,  holy  exercises  will  be  easy  and  delightful.] 

^  Deut.  vi.  6 — 9.  «  Deut.  xi.  18 — 20.  See  also  Prov.  iii.  3. 

f  Jer.  xxxi.  33.  with  Heb.  viii.  10. 


X62.1  korah's  rebellion.  87 

3.  To  exhibit  that  law  in  our  Kves — 

[The  fringe  was  a  distinction  which  shewed  to  every  one  of 
what  rehgion  they  were.  Thus  there  is  a  singularity  which  we 
also  are  to  maintain :  we  are  to  be  "  holy,  harmless,  undefiled, 
and  separate  from  sinners."  If  others  will  not  walk  with  us  in 
the  narrow  path  of  holiness,  it  is  not  our  favilt  that  we  are  sin- 
gular, but  theirs :  we  are  no  more  blameable  for  differing  from 
them,  than  Noah,  Lot,  Daniel,  or  Elijah,  were  for  differing  from 
the  people  amongst  whom  they  lived.  As  to  singularity  in 
dress,  it  is  rather  to  be  avoided  than  desired.  Our  distinctions 
must  be  found  only  in  the  conformity  of  our  Kves  to  the  word 
of  God.  Whilst  the  world  are  clad  in  gay  attire,  let  us  "  put 
on  the  Lord  Jesus  Christ,"  and  be  "  clothed  with  humility:" 
yea,  let  us  "put  off  the  old  man  which  is  corrupt  according  to 
the  deceitful  lusts,  and  put  on  the  new  man,  which,  after  God, 
is  created  in  righteousness  and  true  holiness."  This  is  the  way 
to  honour  God;  and  the  more  we  strive  to  adorn  our  holy 
profession,  the  more  peace  and  happiness  we  shall  enjoy  in  it. 
In  a  word,  holiness  is  our  fringe  :  let  us  wear  it :  let  us  not  be 
ashamed  of  it,  but  rather  endeavour  to  "  make  our  light  to 
shine  before  men,  that  they  may  see  our  good  works,  and  glorify 
our  Father  which  is  in  heaven."  Of  course,  I  must  not  be 
understood  to  reconrmend  any  thing  Hke  ostentation  :  that 
is  hateful  both  to  God  and  man:  but  a  bold,  open,  manly 
confession  of  Christ  crucified  is  the  indispensable  duty  of 
all  who  are  called  by  his  name  :  and  "  if  we  deny  him,  he  \vill 
assuredly  deny  us."  I  say  then  again,  let  us  wear  the  fringe, 
and  not  indulge  a  wish  to  hide  it.  But  let  us  be  careful  that 
"  the  ribband  be  of  blue  :"  it  must  not  be  of  any  fading  colour: 
our  piety  must  be  uniform  in  all  places,  and  vuichanging  under 
all  circumstances.  We  must  be  the  same  in  the  world  as  in  the 
hovise  of  God.  We  must  be  "  steadfast,  immovable,  always 
abounding  in  the  work  of  the  Lord ;"  and  then  we  are  assured, 
that  "  our  labour  shall  not  be  in  vain  in  the  Lord."] 

CLXII. 

korah's  rebellion. 

Numb.  xvi.  38.  The  censers  of  these  sifiners  against  their  oion 
souls,  let  them  make  them  broad  plates  for  a  covering  of  the 
altar ;  for  they  offered  them  before  the  Lord;  therefore  they 
are  hallowed:  and  they  shall  be  a  sign  unto  the  children  of 
Israel. 

IT  is  painful,  in  perusing  the  history  of  the  Israelites, 
to  see  how  constantly  they  were  murmuring  and  re- 
belling against  God.     Persons  who  are  ignorant  of 


88  NUMBERS,  XVL  38.  [162. 

their  own  hearts  are  ready  to  conceive  of  them  as 
more  perverse  and  obstinate  than  the  rest  of  man- 
kind :  but  they  who  know  what  human  nature  is, 
behold  in  their  rebelhons  a  true  picture  of  mankind 
at  large.  In  the  chapter  before  us  we  have  an  exact 
representation  of  a  popular  tumult :  we  see  the  motives 
and  principles  by  which  factious  demagogues  are 
actuated,  and  the  lamentable  evils  which  they  produce. 
The  censers  of  which  our  text  speaks  were  formed 
into  plates  for  a  covering  of  the  altar,  that  they  might 
be  a  sign  to  all  future  generations :  and,  though  we 
have  not  now  the  altar  before  us,  they  are  no  less  a 
sign  to  us,  than  they  were  to  the  Israelites  of  old. 

Let  us  consider, 
I.  The  history  before  us — 

Korah,  Dathan,  and  Abiram,  raised  a  rebellion 
against  Moses  and  Aaron — 

[Let  us  mark  how  they  proceeded.  They  complained 
that  Moses  and  Aaron  had  usurped  an  undue  authority  over 
them  :  and  that  Moses  in  particular  had  ensnared  them,  and 
brought  tliem  into  the  wilderness  for  that  very  purpose  ^.  For 
the  purpose  of  making  an  invidious  comj)arison  between  their 
former  situation  in  Egypt  and  their  present  state  ^,  they  repre- 
sented Egypt  as  "  a  land  flowing  with  milk  and  honey."  As  to 
any  personal  interest,  they  disclaimed  any  regard  to  that ;  and 
professed  to  be  actuated  by  a  generous  concern  for  the  public 
welfare"^.  In  a  word,  they  were  true  patriots:  they  were 
enemies  to  usurpation  and  tyranny,  and  friends  to  the  liberties 
of  the  people.     Liberty  and  equality  was  their  motto  '^. 

Such  were  their  professions  :  and  by  these  they  imposed 
upon  the  people,  and  rendered  them  dissatisfied  with  the  go- 
vernment both  in  church  and  state. 

But  what  were  their  real  principles  ?  They  envied  the  power 
and  dignity  with  which  their  governors  were  invested,  and 
were  ambitious  to  obtain  a  like  pre-eminence  for  themselves. 
As  for  any  desire  to  ameliorate  the  state  of  the  people  at  large, 
they  had  it  not :  a  patriotic  concern  for  others  was  a  mere  pre- 
text, a  popular  cry  raised  for  the  purpose  of  gaining  partisans. 
Korah  was  at  the  head  of  tlie  Levites,  and  Dathan  and  Abiram 
were  "  men  of  renown  among  the  princes  of  the  congregation:" 
but  they  were  not  satisfied  :  they  could  endiu'e  no  digiiity  su- 
perior to  their  own;  and  this  was  the  true  cause  of  all  their 

'■^  ver.  13,  14.         ^  ver.  13,  14.         <=  ver.  3.         ^  ver.  3. 


162. J  korah's  rebellion.  89 

discontent  and  clamour^:  and  if  by  means  of  this  insurrection 
they  could  have  obtained  the  distinction  which  they  aimed  at, 
not  a  word  more  would  have  been  uttered  on  the  subject  of 
national  grievances  ;  nor  would  one  hundredth  jiart  of  the  care 
have  been  taken  to  prevent  them.  It  is  impossible  to  read  the 
liistory  and  not  to  see  that  this  was  the  true  state  of  the  case. 
What  an  insight  does  this  give  us  into  that  which  is  usually 
dignified  with  the  name  of  patriotism !  If  ever  there  was  a  mild 
and  just  governor,  it  was  Moses.  If  ever  there  was  a  pious, 
affectionate,  and  diligent  minister,  it  was  Aaron.  If  ever  there 
was  a  well-administered  government  both  in  church  and  state, 
it  was  at  that  time.  If  ever  people  had  cause  to  be  satisfied 
and  happy,  it  was  then.  There  was  not  a  single  ground  of 
sorrow  amongst  all  the  people,  except  that  which  had  arisen 
solely  from  their  own  perverseness,  their  detention  in  the  wil- 
derness. Yet  a  few  factious  demagogues  prevail  to  spread 
dissatisfaction  through  the  whole  camp :  and  their  oppressed 
state  of  bondage  in  Egypt  is  declared  to  be  preferable  to  the 
grievances  which  they  then  experienced.] 

But,  in  fact,  their  rebellion  was  against  God  himself — 

[This  is  plainly  declared  to  them  by  Moses ^.  What  mat- 
ter was  there  of  complaint  against  Aaron  ?  He  did  only  what 
God  had  commanded  him :  and  was  he  to  be  blamed  for  that  ? 
Moses  forbears  to  make  the  same  apology  for  himself :  but  his 
observation  was  equally  applicable  to  himself,  who  had  done 
nothing  but  by  the  express  command  of  God.  The  conspi- 
rators then  were  in  reality  fighting  against  God  himself,  by 
whose  direction  every  measure  of  the  government  had  been 
taken.  Moreover  there  was  a  typical  design  in  these  divine 
appointments,  which  this  conspiracy  was  calculated  to  defeat. 
Thus,  whilst  envy  and  ambition  characterized  the  conduct  of 
the  conspirators  towards  man,  they  betrayed  also  the  grossest 
impiety  and  presumption  towards  God.] 

The  best  estimate  of  their  conduct  may  be  found  in 
the  punishment  inflicted  for  it — 

[This  was  truly  awful.  Moses  had  obtained  mercy  from 
God  for  the  congregation  at  large;  but  the  leaders  of  the  rebel- 
lion must  be  pmiished.  Accordingly,  whilst  Dathan  and  Abiram, 
together  with  their  wives,  and  families,  and  adherents,  stood  in 
the  door  of  their  tents,  setting  God  himself,  as  it  were,  at  de- 
fiance, Moses  declared  by  what  an  extraordinary  judgment  they 
should  perish  :  and  no  sooner  had  he  spoken,  than  the  judg- 
ment was  inflicted :  "  the  earth  opened  her  mouth,  and  swal- 
lowed them  all  up,  with  all  that  appertained  unto  them."  As 
for  the  two  hmidred  and  fifty  persons  who  presumed  to  make 

«  ver.  7.  f  ver.  11. 


90  NUMBERS,  XVI.  38.  [162. 

their  appeal  to  God  respecting  their  title  to  the  priesthood, 
"  a  fire  came  forth  from  the  Lord,  and  consumed  tliem  all." 
Teri'ible  was  this  if  ^iewed  only  as  a  temporal  judgment :  but 
if  considered  in  reference  to  the  eternal  world,  it  vras  awful 
indeed  !  That  it  might  be  kept  in  remembrance  for  the  in- 
struction of  future  ages,  "the  censers,  in  which  they  had 
offered  incense,  were  ordered  to  be  made  into  broad  plates  for 
a  covering  of  the  altar."] 

It  will  be  proper  then  that  we  distinctly  consider, 
II.  The  instruction  to  be  gathered  from  it — 

To  us,  no  less  than  to  the  Jews,  does  this  event 
most  clearly  speak.     It  shews  us, 

1 .  That  sin  is  an  act  of  hostility  against  our  own 
souls — 

[These  rebels  might  be  said  to  sin  against  their  governors 
and  against  God :  but  they  were  "  sinners  also  against  their 
own  souls :"  and,  had  the  object  of  their  desire  been  the  de- 
struction of  their  own  souls,  they  could  not  have  prosecuted 
their  end  by  any  sui'er  means.  Little  is  this  thought  of  by 
those  who  live  in  sin:  but,  whatever  be  the  sin  which  they 
commit,  the  effect  is  still  the  same  ^.  If  a  man  will  only  keep 
from  sin,  he  may  defy  all  the  assaults  either  of  men  or  devils. 
Men  may  destroy  his  body,  but  they  cannot  touch  his  soul. 
Satan  himself  cannot  hiu-t  his  soul,  without  his  own  consent. 
Sin  is  the  only  medium  by  which  the  soul  can  receive  any  injury. 
But  that  infhcts  upon  it  a  deadly  wound  :  that  destroys  its  m- 
nocence  and  peace :  that  brings  down  upon  it  the  wrath  of  an 
incensed  God :  that  subjects  it  to  everlasting  misery.  See  how 
the  earth  swallowed  up  some,  and  how  the  fire  consumed  others ; 
and  there  you  will  learn  the  fate  of  all  who  die  in  their  sins : 
hell  vnll  open  wide  its  mouth  to  swallow  them  up,  and  un- 
quenchable fire  will  consume  them  as  its  proper  and  appointed 

fuel  — • O  that  men  were  wise,  and  would  consider  this ; 

and  tm'n,  every  one  of  them,  from  the  evil  of  their  ways !] 

2.  That   opposition   to   constituted  authorities  is 
highly  displeasing  to  God — 

[We  are  far  from  denjdng  that  there  is  such  a  tiling  as  real 
patriotism  :  nor  do  we  mean  to  say  that  tyranny  and  oppression 
mail  not  rise  to  such  a  height,  as  to  justify  the  overthrow  of  an 
existing  government.  But  this  we  say,  that  a  real  Christian 
will  not  be  hasty  to  complain  of  grievances,  even  where  they  do 
exist ;  much  less  will  he  bear  the  smallest  resemblance  to  these 
factious  people,  whose  case  we  have  been  considering.  The 
Christian  is  one  of  "  them  that  are  quiet  in  the  land."     He 

e  Prov.  viii.  36. 


162.1  korah's  rebellion.  91 

regards  government  as  God's  ordinance ;  and  the  persons  who 
are  invested  with  authority  as  God's  representatives.  He 
considers  that,  in  obeying  them,  he  obeys  God ;  and  in  unne- 
cessarily and  vexatiously  opposing  them,  he  opposes  God: 
and  he  knows  that  "  God  is  the  avenger  of  all  such,"  yea,  that 
such  persons  "shall  receive  to  themselves  damnation'^:"  the 
government  itself  may  justly  inflict  punishment  upon  them ; 
and  God  himself  wll  punish  such  conduct  in  the  eternal  world. 
Persons  of  this  stamp  often  pretend  to  religion  :  and  so  they 
did  in  the  days  of  the  Apostles :  but  those  who  "  despise  domi- 
nion, and  speak  evil  of  dignities,"  have  a  "woe"  denomiced 
against  them:  their  spirit  is  justly  marked  as  a  compound  of  envy, 
covetousness,  and  ambition;  and  having  resembled  Cain  and 
Balaam  in  their  spirit,  they  shall  resemble  Korah  in  their  fate  : 
they  shall  be  eternal  monuments  of  God's  heavy  displeasure'. 
Happy  would  it  be  if  persons  who  are  of  a  factious  and  tur- 
bulent disposition  would  look  occasionally  on  these  ''censers," 
and  reap  the  instruction  which  they  are  intended  to  convey !] 

3.  That  a  rejection  of  Christ  must  of  necessity 

prove  fatal  to  the  soul — 

[Moses  as  the  governor,  and  Aaron  as  the  high-priest,  of 
Israel,  were  types  and  representatives  of  the  Lord  Jesus  Christ'^: 
and  in  rebelHng  against  them,  they  virtually  rebelled  against  him 
also.  Thus,  amongst  ourselves,  how  many  are  there  who  say, 
"We  will  not  have  this  man  to  reign  over  usM"  Some  com- 
plain of  his  authority,  as  imposing  an  insupportable  yoke  upon 
them ;  and  others  of  his  priesthood,  as  prohibiting  any  access 
to  God  except  through  him  as  the  only  Mediator.  But  what 
the  issue  of  such  rebellion  will  be,  we  are  faitlifully  warned, 
and  that  too  with  some  reference,  it  should  seem,  to  the  judg- 
ments exercised  on  Korah  and  his  company™.  At  all  events, 
if  the  opposers  of  Moses  and  Aaron  wei'e  so  fearfully  destroyed, 
we  may  be  sure  that  a  far  heavier  judgment  awaits  the  con- 
temners and  opposers  of  Christ" Let  those  who  do 

not  thankfully  come  to  God  by  Christ,  and  unreservedly  obey 
his  holy  will,  be  instructed  by  these  events In  par- 
ticular, we  entreat  them  to  act  like  Israel  in  the  case  before 
us  :  "  All  Israel  that  were  gathered  round  the  tents  of  Dathan 
and  Abiram,  fled  at  the  cry  of  them  :  for  they  said.  Lest  the 
earth  swallow  us  up  also"."  Could  we  but  hear  the  cry  of 
those  that  are  in  hell,  we  should  no  longer  sit  supine  and  con- 
fident. O  let  us  reahze  this  thought  ere  it  be  too  late,  and 
"  flee  in  earnest  fi'om  the  wrath  to  come  ! "] 

1^  Rom.  xiii.  1,2.  *  Jucle,  ver.  8,  11. 

k  Actsvii.  37—39.  Heb.  viii.  1,2.  andix.  1 1,12.      i  Liikexix.  14. 
m  Heb.  x.  26,  27.  "  Heb.  x.  28,  29.  with  Luke  xix.  27. 

o  ver.  34. 


92  NUMBERS,  XVI.  48.  [163. 

CLXIII. 

Aaron's  intercession. 

Numb.  xvi.  48.  j4?id  he  stood  between  the  dead  and  the  living  : 
and  the  plague  was  staged. 

CORRUPT  as  human  nature  is,  there  are  some 
sins  which  we  scarcely  think  it  possible  for  a  rational 
being  to  be  guilty  of;  and,  if  it  were  suggested  to 
us  that  we  ourselves  were  in  danger  of  committing 
them,  we  should  be  ready  to  reply,  "  Is  thy  servant 
a  dog,  that  he  should  do  this  thing?"     Such  is  the 
sin  which  all  the  congregation  of  Israel  committed  on 
the  very  day  after  the  death  of  Korah,  Dathan,  and 
Abiram.    These  three  persons  had  excited  a  rebellion 
against  Moses  and  Aaron;  Korah  and  his  company 
aspiring  to  the  priesthood,  and  Dathan  and  Abiram,^ 
with  their  friends,  affecting  the  office  of  supreme  go- 
vernor.   For  this  their  impiety  they  had  been  severely 
punished;   Korah  and  his  company  being  destroyed 
by  fire  that  issued  from  the  tabernacle;  and  all  the 
relatives  of  Dathan  and  Abiram  being  swallowed  up 
by  an  earthquake.  These  signal  judgments,  one  would 
have  thought,  should  have  effectually  silenced  every 
murmur  throughout  the  camp  :  but,  instead  of  being 
humbled,  the  people  were  the  more  enraged;  and 
murmured  more  than  ever  against  Moses  and  Aaron, 
complaining,  that  the  people  who  had  been  destroyed 
were  ''  the  people  of  the  Lord,"  and  that  Moses  and 
Aaron  had  been  their  murderers :  "  Ye  have  killed  the 
people  of  the  Lord."  God  now  renewed  his  threaten- 
ing to  destroy  them :  but  Moses  and  Aaron  "  fell  upon 
their  faces,"  as  they  had  done  frequently  before  %  and 
importuned  God  to  spare  them.    God  however  would 
not  spare  them,  but  sent  a  plague  among  them  for 
their  destruction.    But  no  sooner  did  Moses  perceive 
that  "  the  plague  was  begun,"  than  he  sent  Aaron  with 
an  offering  of  incense  to  arrest  its  progress.     Aaron 
went  immediately  into  the  midst  of  the  people,  and 
succeeded  according  to  his  wishes :  *'  he  stood  between 
the  dead  and  the  living:  and  the  plague  was  stayed." 

^  Compare  ver.  45.  with  Numb.  xiv.  5.  and  xvi.  4,  22. 


XOS.I  Aaron's  intercession.  93 

This  subject  is  to  be  considered  in  a  two-fold  view; 

I.  As  an  historical  fact — 

In  this  view  it  is  worthy  of  particular  attention. 

We  cannot  but  admire, 

1.  The  interposition  of  Aaron — 
[If  ever  opposition  was  unreasonable,  it  was  then:  if  ever 
a  people  had  offended  beyond  all  sufferance,  it  was  at  that  time. 
Well  might  Moses  and  Aaron  have  said,  '  We  have  interceded 
for  you  often  enough :  we  have  repeatedly  saved  every  one  of 
you  from  destruction :  and  now,  because  God  has  seen  fit  to 
punish  some  of  the  ringleaders  in  rebellion,  we  are  charged 
with  having  killed  them.  If  mercies  will  not  reclaim  you,  it  is 
high  time  that  judgments  should  be  tried.'  But  not  a  thought 
of  this  kind  entered  into  their  hearts.  They  were  filled  with 
nothing  but  compassion  and  love.  They  feU  on  their  faces  to 
intercede  for  these  rebellious  people,  as  much  as  if  they  had 
received  no  provocation  at  their  hands.  The  expedient  sug- 
gested by  Moses  was  instantly  carried  into  effect:  and  Aaron, 
at  his  advanced  age,  ran  with  haste  into  the  midst  of  the  con- 
gregation, to  make  an  atonement  for  them.  He  did  not  know 
but  that  the  incensed  people  would  wreak  their  vengeance  upon 
him,  as  they  had  frequently  threatened  to  do ;  and  put  him  to 
death,  as  the  author  of  their  present  sufferings.  Nor  could  he 
be  certain,  but  that,  if  he  ran  into  the  midst  of  the  plague,  it 
might  sweep  him  away  together  with  the  rest.  But  he  thought 
not  of  himself,  nor  listened  for  a  moment  to  any  personal  con- 
siderations. He  was  intent  only  on  saving  the  hves  of  his 
fellow-creatures. 

What  a  glorious  example  did  he  afford  to  all  future  ministers ! 
What  a  blessing  would  it  be  to  the  Chm'ch,  if  aU  her  priests 
were  like  him;  if  all  could  say,  "  I  count  not  my  life  dear  to 
me,  so  that  I  may  but  fulfil  my  ministry  ^; "  "  most  gladly  will  I 
spend  and  be  spent  for  my  people,  though,  the  more  abundantly 
I  love  them,  the  less  I  be  loved  "=:"  "  I  could  wish  even  to  be 
accursed  after  the  example  of  Christ,  if  I  might  but  by  any 
means  save  only  some '^:"  yea,  most  cheerfully  would  "  I  suffer 
all  things  for  their  sakes,  that  they  might  obtain  the  salvation 
that  is  in  Christ  Jesus  with  eternal  glory ^!"  Were  there  more 
tender  compassion  amongst  us,  more  ardent  love,  more  self- 
denying  zeal,  more  active  exertion  to  "  pluck  our  people  as 
brands  out  of  the  fire,"  and  more  willingness  to  perish  in  the 
attempt,  we  might  not  stop  the  mouths  of  gainsayers,  it  is 
true  ;  but  "  we  should  save  many  souls  alive,"  and  have  them 
to  be  "  our  joy  and  crown  of  rejoicing"  to  all  eternity.    O  that 

b  Acts  XX.  24.      c  2  Cor.  xii.  15.      ^  Rom.  ix.  3.   1  Cor.  ix.  22. 

e  2  Tim.  ii.  10. 


94  NUMBERS,  XVI.  48.  [163. 

"  God  would  speak  the  word,  and  that  great  might  be  the 
company  of  such  preachers^!"] 

2.  The  effect  of  it— 
[How  wonderful !  No  sooner  does  the  cloud  of  incense 
arise  i'rom  Aaron's  hands,  than  the  plague  is  stayed !  On  the 
day  before,  two  hunch-ed  and  fifty  censers  full  of  incense  had 
been  offered  at  the  tabernacle,  and  had  brought  instantaneous 
destruction  on  the  offerers :  now  the  incense  fi-om  one  single 
censer  averts  destruction  from  all  the  congregation  of  Israel. 
The  plague  was  spreading  its  ravages  with  such  rapidity,  that 
already,  notwithstanding  Aaron's  haste,  fourteen  thousand  seven 
hundred  persons  had  died  of  it:  but  the  moment  he  reached  the 
spot,  the  arm  of  justice  was  arrested,  and  the  sword  fell  from 
the  hand  of  the  destroying  angel.  It  proceeded  irresistibly  till 
it  came  to  Aaron ;  but  could  not  advance  one  hair's  breadth 
beyond  him.  On  the  one  side  of  him  all  were  dead ;  on  the 
other,  all  remained  alive.  What  a  testimony  was  this  to 
Aaron's  dinne  appointment !  What  a  refutation  was  here  of 
the  accusations  brought  against  him !  and,  above  all,  what  an 
encouragement  was  here  given  to  all  future  generations  to 
abound  in  prayer  and  intercession !  O  !  what  might  not  be 
effected  for  the  souls  of  men,  if  all  ministers  were  men  of  prayer, 
and  all  who  profess  themselves  the  servants  of  the  Lord  would 
interpose  between  the  living  and  the  dead  !  O  that  "  a  spirit  of 
prayer  might  be  poured  out  upon  us "  all !  If  only  we  took  our 
fire  from  off  the  altar  of  burnt-offering,  the  smoke  of  our 
incense  should  come  up  with  acceptance  before  God :  "  We 
might  ask  what  we  would,  and  it  should  be  done  unto  us  ^."] 

As  a  history  this  passage  is  instructive:  but  it  is 
110  less  so, 

II.  As  an  emblematic  record — 

They  who  read  the  Scriptures  mereh/  as  a  history, 
read  them  like  children.  The  Old  Testament,  as 
well  as  the  New,  contains  the  deepest  mysteries :  and, 
to  understand  it  aright,  we  must  consider  it  not  only 
"  in  the  letter,  but  in  the  spirit."  Now  the  passage 
before  us  has  undoubtedly  an  emblematic  import:  it 
was  intended  to  shadow  forth, 

1.  The  means  by  which  God's  wrath  is  to  be 
averted — 

[Aaron  himself  was  a  type  of  Christ ;  and  the  atonement 
which  he  now  made  for  the  people  was  typical  of  that  great 
atonement  which  Christ  himself  was  in  due  time  to  make  for 

^  Ps.  Ixviii.  11.  5  John  xv.  7. 


Aaron's  intercession.  95 


163.] 

the  sins  of  the  whole  world.  There  was  indeed  no  animal  slain ; 
for  there  was  now  no  time  for  sacrifice  :  but  the  fire  taken  from 
off  the  altar  of  burnt-offering,  whereon  the  sacrifices  were 
consumed,  was  considered  on  this  occasion  in  the  same  light 
as  "  an  atonement :"  and  the  incense  burnt  on  this  occasion 
typified  the  intercession  of  our  great  High-Priest.  By  these 
two,  the  sacrifice  and  intercession  of  Christ,  the  whole  world  is 
to  be  saved.  To  this  the  whole  Scriptures  bear  witness.  Wliat 
can  be  clearer  than  the  prediction  of  the  prophet  Isaiah  ;  "  He 
bare  the  sin  of  many,  and  made  intercession  for  the  trans- 
gressors'^?" Wliat  more  express  than  the  declaration  of  the 
beloved  Apostle ;  "  If  any  man  sin,  we  have  an  Advocate  with 
the  Father,  Jesus  Christ  the  righteous,  and  he  is  the  propitia- 
tion for  our  sins'?"  The  one  intent  of  the  Epistle  to  the  He- 
brews is  to  establish  and  illustrate  this  glorious  truth. 

Let  us  then  look  beyond  Aaron  and  the  rebellious  Israelites, 
to  Christ  and  a  rebellious  world.  Let  us  see  with  what  eager 
desire  for  our  welfare  he  left  the  bosom  of  his  Father,  and 
came  into  the  midst  of  us,  not  at  the  risk  of  his  life,  but  on 
purpose  to  "  make  his  soid  an  offering  for  sin^."  Let  us  hear 
too  with  what  compassion  he  interceded  for  his  very  murderers ; 
"  Father,  forgive  them ;  for  they  know  not  what  they  do." 
Let  us  look  through  the  shadow  to  the  svibstance.  Then  shall 
we  have  a  right  understanding  of  the  history  when  we  view  it 
as  "  a  shadow  of  good  things  to  come."] 

2.  The  efficacy  of  them  for  the  end  proposed — 

[Death  was  arrested  in  its  career,  and  could  proceed  no 
further.  And  to  what  is  it  owing  that  our  rebellious  world 
has  not  long  since  been  consigned  over  to  destruction  ?  "  Not 
unto  us,  O  Lord  Jesu  Christ,  not  unto  us,  but  unto  thy  name 
be  the  praise  :"  thou  by  thme  atoning  blood  hast  made  recon- 
ciKation  between  God  and  us  ;  and  by  thy  prevailing  inter- 
cession hast  procured  for  us  the  mercies  we  so  greatly  need. 
Can  we  doubt  whether  this  statement  be  true  ?  St.  Paul  ex- 
pressly tells  us  that  Christ  is  "  our  Peace  :"  and,  in  that  view 
of  him,  exultingly  exclaims,  "  Who  is  he  that  condemneth? 
it  is  Christ  that  died,  yea  rather  that  is  risen  again,  who  also 
maketh  intercession  for  us' :"  and  he  tells  us  further,  that 
"  Christ  is  able  to  save  to  the  uttermost  all  that  come  unto  God 
by  him,  seeing  he  ever  liveth  to  make  intercession  for  us™." 

Here  then  again  let  us  view  the  history  in  its  proper  hght : 
and  let  us  learn,  Whither  to  look,  and,  In  whom  to  hope, 
whensoever  our  sins  have  raised  the  divine  displeasure  against 
us.  Let  us  learn  too  the  force  of  that  apostolic  argument,  so 
weak  in  logic,  but  so  sound  in  theology,  "  If  the  censer  in 

^  Isai.  liii.  12,  i  1  John  ii.  1,  2.  ^  Isai.  liii.  10. 

1  Rom.  viii.  34.  m  Heb.  vii.  25. 


96  NUMBERS,  XVI.  48.  [163. 

Aaron's  hand  prevailed  for  the  preservation  of  one  rebelhous 
people  from  temporal  death,  how  much  more  shall  the  atone- 
ment and  intercession  of  Christ  prevail  for  the  everlasting  sal- 
vation of  our  souls,  yea,  for  the  souls  of  the  whole  world  "  !"] 

From  the  whole  of  this  subject  let  us  learn  the  duties, 

1.  Of  faith— 

[In  the  case  before  us,  the  benefit  was  conferred  on  ac- 
count of  Aaron's  fiiith,  just  as  our  Lord  afterwards  healed  the 
paralytic  on  account  of  the  faith  of  those  who  brought  him  : 
but  in  the  great  concerns  of  our  souls,  nothing  can  be  obtained 
but  through  the  exercise  of  our  own  faith.  Notwithstanding 
our  great  High-Priest  has  performed  the  whole  of  his  office,  no 
benefit  will  accrue  to  us,  unless  we  believe  in  him.  In  this 
respect  we  are  to  resemble  the  Israelites  Avhen  bitten  by  the 
fiery  serpents ;  we  must  look  unto  the  brasen  serpent  in  order 
to  be  healed  ;  or,  in  other  words,  we  must  regard  the  Lord 
Jesus  Christ  as  our  Advocate  and  propitiation :  we  must  re- 
nounce every  other  hope,  and  "  flee  for  refuge  to  him  as  to  the 
hope  set  before  us."  On  the  one  hand,  we  must  not  construe 
the  forbearance  of  God  as  an  approbation  of  our  ways,  as  though 
we  had  no  ground  for  fear  :  nor,  on  the  other  hand,  shoidd  the 
greatness  of  our  guilt  or  the  multitude  of  our  provocations 
make  us  despair,  as  though  there  were  no  ground  for  hope:  but, 
viewing  Christ  as  the  appointed  Mediator  between  God  and 
us,  we  should  "  go  to  God  through  him,"  trusting  to  his  promise, 
that  "  he  will  in  no  wise  cast  us  out."] 

2.  Of  love— 

[We  see  not  men  struck  dead  arovmd  us  mider  any  visible 
marks  of  the  divine  displeasure :  but  we  know  that  "  God  is 
angry  with  the  wicked  every  day,"  and  is  summoning  multi- 
tudes to  his  tribunal  under  the  weight  and  guilt  of  all  their  sins. 
What  are  we  then  about  ?  How  can  we  behold  these  things 
with  such  indifference  ?  Why  do  we  loiter  ?  Why  do  we  not 
run,  as  it  were,  into  the  midst  of  the  congregation,  in  order, 
if  possible,  to  awaken  them  from  their  stupor,  and  to  save  their 
precious  souls  ?  Why  do  we  not  at  all  events  betake  ourselves 
to  prayer  ?  We  have,  at  least,  our  censers  nigh  at  hand,  if 
only  we  would  take  fire  from  the  altar  of  burnt-offering,  and 
burn  incense  on  them.  Let  it  not  be  said,  "  This  is  the  work 
of  ministers  :"  doubtless  it  is  so ;  but  not  of  them  exclusively  : 
they  should  lead  the  way,  it  is  true,  and  be  examples  to  the 
flock ;  but  others  shoidd  imitate  their  example,  and  "  be  fol- 
lowers of  them,  as  they  are  of  Christ;"  or  rather,  should  follow 
Christ,  whether  they  will  follow  him  or  not.     I  call  you  then, 

n  See  Heb,  ix.  13,  14. 


164.1  Aaron's  rod  that  budded.  97 

every  one  of  you,  to  forget  yourselves,  as  it  were,  and  your  own 
personal  concerns,  and  to  be  swallowed  up  with  love  and  pity 
for  your  perishing  fellow-creatures.  Remember  that  they  are 
not  a  whit  safer  by  reason  of  theu'  delusions.  They  may  caU 
rebels,  "  the  people  of  the  Lord ;"  but  that  will  not  make  them 
the  Lord's  people.  They  may  cry  out  against  God's  judgments 
as  injustice  and  cruelty  ;  but  that  wiU  not  prevent  those  judg- 
ments from  being  inflicted,  either  on  others  or  themselves: 
yea  rather,  it  will  bring  down  those  very  judgments  the  more 
speedily,  and  more  heavily,  upon  them.  Try  then  to  stir  up 
within  you  the  feehngs  of  men,  the  feelings  of  Christians:  "  Of 
some -have  compassion,  making  a  difference:  and  others  save 
with  fear,  pulling  them  out  of  the  fire,  hating  even  the  garment 
spotted  by  the  flesh"."] 

o  Jude,  ver.  22,  23. 


CLXIV. 

Aaron's  rod  that  budded. 

Numb.  xvii.  10.  And  the  Lord  said  unto  Moses,  Bring  AarorHs 
rod  again  before  the  testimony,  to  he  kept  for  a  token  against 
the  rebels ;  and  thou  shalt  quite  take  aioay  their  murmurings 
from  me,  that  they  die  not. 

ONE  cannot  read  one  page  in  the  Bible  without 
seeing  abundant  evidence  that  God  delighteth  in  the 
exercise  of  mercy.  Judgment  is  with  great  truth 
called,  "  his  strange  act :"  it  is  an  act  to  which  he 
never  resorts  but  from  absolute  necessity  :  but  mercy 
is  his  darling  attribute ;  and  to  that  he  is  inclined, 
even  when  the  conduct  of  his  enemies  calls  most 
loudly  for  tokens  of  his  displeasure.  Of  this  we  have 
a  surprising  instance  in  the  chapter  before  us.  The 
competitors  with  Aaron  for  the  high-priesthood  had 
been  struck  dead  by  fire  whilst  they  were  in  the  very 
act  of  presenting  their  offerings  to  God  ;  whilst  their 
associates  in  rebellion,  with  their  whole  families,  were 
swallowed  up  by  an  earthquake.  These  judgments 
produced  a  murmuring  throughout  the  camp  ;  and 
fourteen  thousand  seven  hundred  were  swept  off  by 
a  plague,  which  was  stopped  only  by  the  interpo- 
sition of  Aaron.  The  people  now  were  dumb  :  but 
God  knew  that,  though  intimidated,  they  were  not  so 

VOL.  II.  H 


98  NUMBERS,  XVII.  10.  [164. 

convinced,  but  that  they  would  on  some  future  occa- 
sion renew  their  pretensions  to  the  priesthood,  and 
thereby  provoke  him  to  destroy  them  utterly.  Of  his 
own  rich  mercy  therefore  he  proposed  to  give  them  a 
sign,  which  should  for  ever  silence  their  murmurings 
and  preclude  the  necessity  of  heavier  judgments. 
In  opening  this  subject  we  shall  shew, 

I.  What  God  did  to  confirm  the  Aaronic  priesthood — 
He  commanded  the  head  of  every  tribe  to  bring  a 
rod  or  staff  to  Moses,  who  inscribed  on  every  one  of 
them  the  owner's  name.  These  all  together  were 
placed  before  the  ark  :  and  the  people  were  taught  to 
expect,  that  the  rod  belonging  to  that  tribe  which 
God  had  chosen  for  the  priesthood,  should  blossom ; 
whilst  all  the  other  rods  should  remain  as  they  were. 
On  the  morrow  the  rods  were  all  brought  forth. 
The  owners  severally  took  their  own  :  and  Aaron's 
was  distinguished  from  the  rest  by  the  mark  pro- 
posed ;  "  it  was  budded,  and  brought  forth  buds,  and 
blossomed  blossoms,  and  yielded  almonds."  The 
controversy  being  thus  decided,  God  commanded 
that  Aaron's  rod  should  be  brought  again  before  the 
ark,  and  *'be  kept /or  a  token  against  the  rebels" 
How  long  it  was  preserved,  cannot  be  ascertained  ; 
but  that  it  was  for  a  very  long  period,  is  certain  ; 
because  St.  Paul  speaks  of  that,  and  the  golden  pot 
that  had  manna,  as  known  appendages  to  the  ark.* 
Thus  its  use  was  not  confined  to  that  generation : 
it  remained  to  future  ages, 

1.  An  evidence  of  God's  decision — 

[The  change  wrought  upon  the  rod  in  one  single  night, 
together  with  its  having  at  once  all  the  different  stages  of  vege- 
tation, "  buds,  blossoms,  fruit,"  this  was  sufHcient  to  convince 
the  most  incredulous :  no  room  could  hereafter  be  left  for  dovibt 
upon  the  subject.  Nor  do  we  find  from  this  time  even  to  the 
days  of  Eang  Uzziah,  that  any  one  dared  to  usurp  again  the 
priestly  office.] 

2.  A  memorial  of  his  mercy — 

[Justly  might  the  people  have  been  utterly  destroyed  for 
their  continued  murmurings  against    God.      But   God  here 

?'  Heb.  ix.  4. 


164.]  Aaron's  rod  that  budded.  99 

shewed,  that  "  he  desireth  not  the  death  of  sinners,  but  rather 
that  they  should  turn  from  their  wickedness  and  Uve."  Tliis 
was  the  avowed  design  of  the  test  which  God  proposed;  "It 
shall  quite  take  away  their  murmurings  from  me,  that  they  die 
not."  What  astonishing  condescension  !  Was  it  not  enough 
for  him  to  make  the  appointment,  but  must  he  use  such  methods 
to  convince  unreasonable  men ;  to  convince  those,  whom  neither 
mercies  nor  judgments  had  before  convinced?  Had  it  been 
given,  like  Gideon's  fleece,  to  assure  a  doubting  saint,  we 
should  the  less  have  wondered  at  it;  but  when  it  was  given  as  a 
superabundant  proof  to  silence  the  most  incorrigible  rebels,  it 
remained  a  monument  to  all  future  ages,  that  God  is  indeed 
"  full  of  compassion,  slow  to  anger,  and  of  great  kindness."] 

3.  A  witness  for  him,  in  case  he  should  be  hereafter 

compelled  to  inflict  his  judgments  upon  them — 

[It  is  well  called  "  a  token  against  the  rebels."  God  might 
at  all  future  periods  point  to  it,  and  ask,  "  What  could  have 
been  done  more  for  my  people,  than  I  have  done  for  them^?" 
Have  they  not  procured  my  judgments  by  their  own  wilful  and 

obstinate   transgressions'^? By  this  means,    whatever 

judgments  he  should  from  that  time  inflict,  he  would  "  be  justi- 
fied in  what  he  ordained,  and  be  clear  when  he  judged*^."] 

If  we  bear  in  mind  that  the  Aaronic  priesthood 
was  typical,  we  shall  see  the  propriety  of  considering, 
II.  What  he  has  done  to  confirm  the  priesthood  of 
Christ— 

The  whole  Epistle  to  the  Hebrews  is  written  to 
shew  that  the  Aaronic  priesthood  typified  that  of  the 
Lord  Jesus,  and  was  accomplished  by  it.  This  will 
account  for  the  jealousy  which  God  manifested  on 
the  subject  of  the  Aaronic  priesthood,  and  the  care 
that  he  took  to  establish  it  on  an  immovable  founda- 
tion. Whether  there  was  any  thing  typical  in  the 
peculiar  means  by  which  it  was  established,  we  will 
not  pretend  to  determine :  but  certain  it  is  that  there 
is  a  striking  correspondence  between  the  blossoming 
of  Aaron's  rod,  and  those  things  by  which  Christ's 
priesthood  is  established.  Two  things  in  particular 
we  shall  mention  as  placing  beyond  all  doubt  the 
appointment  of  the  Lord  Jesus  to  the  priestly  office : 

1.  The  resurrection  of  Christ — 

[Christ  is  expressly  called,  "  a  rod  out  of  the   stem  of 

^  Isai.  v.  3,  4.  <:  Jer.  ii.  17.  and  iv.  18.  ^  Ps.  11.  4. 

h2 


100  NUMBERS,  XVII.  10.  [l64. 

Jesse ^;"  and  so  little  prospect  was  there,  according  to  human 
appearances,  that  he  should  ever  flourish,  that  it  was  said  of 
him,  "  He  shall  grow  up  as  a  tender  plant,  and  as  a  root  out 
of  the  dry  ground:"  "  He  is  despised  and  rejected  of  men*^." 
If  this  was  his  state  whilst  yet  alive,  how  much  more  must  it 
he  so  when  he  was  dead  and  buried!  His  enemies  then 
triumphed  over  him  as  a  deceiver,  and  his  followers  despaired 
of  ever  seeing  his  pretensions  realized.  But  behold,  ^vith  the 
intervention  of  one  single  day,  this  dry  rod  revived,  and  blos- 
somed to  the  astonishment  and  confusion  of  all  his  adversaries. 
Now  indeed  it  appeared  that  God  had  "  appointed  him  to  be 
both  Lord  and  Christ^."  Now  it  was  proved,  that  "his  enemies 
should  become  his  footstool '\"  On  his  ascension  to  heaven  he 
was  laid  up,  as  it  were,  beside  the  testunony  in  the  immediate 
presence  of  his  God,  to  be  "  a  token  agahist  the  rebels.''''  There 
is  he  "  a  token,"  that  God  desires  to  save  his  rebellious  people: 
that  "he  has  laid  help  for  them  upon  one  that  is  mighty:" 
that  all  which  is  necessary  for  their  salvation  is  already  accom- 
plished :  that  their  great  High-Priest,  having  made  atonement 
for  them,  is  entered  within  the  veil ;  and  that  "  he  is  able  to 
save  to  the  uttermost  all  that  come  unto  God  by  him,  seeing 
he  ever  liveth  to  make  intercession  for  them."  If  any  shall 
now  reject  him,  he  will  be  "  a  swift  witness  against  them ;"  and 
God  will  be  justified,  yea  he  will  glorify  himself  in  their  eternal 
condemnation.] 

2.  The  spread  of  the  Gospel — 

[The  Gospel  is  represented  by  God  as  "  the  rod  of  his 
strength':"  and  in  reference,  as  it  should  seem,  to  the  very 
miracle  before  us,  its  miraculous  propagation  through  the  earth 
is  thus  foretold  :  "  God  shall  cause  them  that  come  of  Jacob  to 
take  root :  Israel  shall  blossom  and  bud,  and  fill  the  face  of  the 
world  with  fruit''."  Consider  how  the  Gospel  militated  against 
all  the  prejudices  and  passions  of  mankind,  and  by  whom  it  was 
to  be  propagated,  (a  few  poor  fishermen,)  and  it  will  appear, 
that  the  blossoming  of  Aaron's  rod  was  not  a  more  unlikely 
event  than  that  Christianity  should  be  established  in  the  world. 
Yet  behold,  a  very  short  space  of  time  was  sufficient  for  the 
diffusion  of  it  throughout  the  Roman  empire ;  and,  from  its 
first  propagation  to  the  present  moment,  not  all  the  efforts  of 
men  or  devils  have  been  able  to  root  it  out.  The  spread  of 
Mahometanism  affords  no  parallel  to  this  ;  because  that  was 
propagated  by  the  sword,  and  tended  rather  to  gratify,  than 
counteract,  the  sinful  passions  of  mankind.  The  doctrine  of 
the  cross  not  only  gained  acceptance  through  the  world,  but 
transformed  the  very  natures  of  men  into  the  divine  image. 

•^Isai.  xi.  1.      flsai.liii.  2,  3.      K  Actsii.  32,  36.      '» Acts  ii.34,35. 
'.  Ps.  ex.  2.       ^  Isai.  xxvii.  G.  with  Matt.  xxiv.  .14. 


164.]]  Aaron's  ROD  THAT  BUDDED.  101 

Such  operations,  visible  in  every  place,  and  in  every  stage  of 
their  progress  from  their  first  budding  to  the  production  of  ripe 
fruit,  could  not  but  prove,  that  the  priesthood  which  it  main- 
tained was  of  divine  appointment ;  that  the  doctrine  which  it 
published  was  suited  to  olu'  necessities ;  and  that  all  who  em- 
braced it  should  be  saved  by  it.  In  this  view  every  individual 
behever  is  a  witness  for  God,  and  "  a  token  against  the  rebels;" 
inasmuch  as  he  manifests  to  all  the  power  and  efficacy  of  the 
gospel  salvation :  he  is  "  an  epistle  of  Christ,  known  and  read 
of  all  men  ;"  and,  by  his  earnestness  in  the  ways  of  God,  he 
says  to  all  around  him,  "  How  shall  ye  escape,  if  ye  neglect  so 
great  salvation?"  Yes;  every  soul  that  shall  have  found  mercy 
through  the  mediation  of  our  great  High-Priest,  will,  in  the 
last  day,  rise  up  in  judgment  against  the  despisers  of  his  salva- 
tion, and  condemn  them  :  nor  will  the  condemned  criminals 
themselves  be  able  to  offer  a  plea  in  arrest  of  judgment.] 

Address, 

1.  Those  who  are  unconscious  of  having  rejected 
Christ— 

[It  is  not  necessary  in  order  to  a  rejection  of  Christ  that 
we  should  combine  against  him  as  the  Israelites  did  against 
Aaron  :  we  reject  him,  in  fact,  if  we  do  not  receive  him  for  the 
ends  and  purposes  for  which  he  was  sent.  Our  inquiry  then 
must  be,  not,  Have  I  conspired  against  him,  and  openly  cast 
him  off?  but,  Am  I  daily  making  him  the  one  medium  of  my 
access  to  God,  and  expecting  salvation  through  him  alone? 

If  we  have  not  thus  practically  regarded  him  in  his 

mediatorial  character,  we  are  decided  rebels  against  God.] 

2.  Those  who  begin    to  be  sensible  of  their  re- 
bellion against  him — 

[Men  are  apt  to  run  to  extremes :  the  transition  from  pre- 
sumption to  despondency  is  very  common.  See  how  rapidly  it 
took  place  in  the  rebellious  Israelites  !  No  sooner  did  they  see 
the  controversy  decided,  than  they  cried,  "  Behold  we  die,  we 
perish,  we  all  perish !  Wliosoever  cometh  any  thing  near  unto 
the  tabernacle  of  the  Lord  shall  die :  shall  we  be  consumed 
wdth  dying'  ?"  What  consternation  and  terror  did  they  here 
express  !  Just  before,  they  would  be  priests,  and  come  to  the 
very  altar  of  God :  and  now,  they  will  not  "  come  any  thing 
near  the  tabernacle,"  though  it  was  their  duty  to  bring  their 
sacrifices  to  the  very  door  thereof.  So  it  is  too  often  with  us. 
Before  we  are  con\dnced  of  sin,  we  cast  off  all  fear  of  God's 
judgments ;  and,  when  convinced,  we  put  away  all  hope  of  his 
mercy.  Let  it  not  be  thus.  The  very  means  which  God  has 
used  for  our  conviction,  are  proofs  and  evidences  of  his  tender 

1  ver.  12,  13. 


102  NUMBERS,  XIX.  17—20.  [165. 

mercy Only  let  us  come  to  him  through  Christ,  and  all 

our  past  iniquities  shall  be  "  blotted  out  as  a  morning  cloud."] 

3.  Those  who  confess  him  as  their  divinely  ap- 
pointed Mediator — 

[From  this  time  the  Israelites  never  presumed  to  ap- 
proach the  Lord  but  thi-ough  the  mediation  of  the  high-priest. 
Whether  they  offered  sacrifices  or  gifts,  they  equally  acknow- 
ledged the  unacceptableness  of  them  in  any  other  than  the 
appointed  way.  Thus  must  we  do.  Not  any  thing  must  be 
presented  to  God,  or  be  expected  from  him,  but  in  and  through 
the  Lord  Jesus  Christ.  If  we  approach  God  in  any  other  way, 
we  shall  find  liim  "  a  consuming  fire."  Let  tliis  be  remembered 
by  us:  it  cannot  possibly  be  too  deeply  engraven  on  our  minds. 
If  God  manifested  such  indignation  against  those  who  disre- 
garded the  shadow,  what  must  be  the  fate  of  those  who  disregard 
the  substance?  If  we  reject  Christ,  we  have  nothing  to  hope 
for ;  if  we  cleave  vmto  him,  we  have  nothing  to  fear.] 

CLXV. 

THE    LAW    OF    PURIFICATION. 

Numb.  xix.  17 — 20.  For  an  unclean  person  they  shall  taJce 
of  the  ashes  of  the  burnt  heifer  of  purification  for  sin,  and 
running  water  shall  he  put  thereto  in  a  vessel;  and  a  clean 
person  ihall  take  hyssop,  and  dip  it  in  the  water,  and  sprinkle 
it  upon  the  tent,  arid  upon  all  the  vessels,  and  iipon  the  per- 
sons that  ivere  there,  and  upon  him  that  touched  a  bo?ie,  or 
one  slain,  or  one  dead,  or  a  grave :  and  the  clean  person  shall 
sprinkle  upon  the  unclean  on  the  third  day  and  on  the  seventh 
day;  and  on  the  sevenili  day  he  shall  purify  himself ,  and 
wash  his  clothes,  and  bathe  himself  in  loater,  and  shall  he 
clean  at  even.  But  the  man  that  shall  be  unclean,  and  shall 
not  purify  himself,  that  soul  shall  he  cut  off  from  among  the 
congregation,  because  he  hath  defiled  the  sancttiary  of  the 
Lord:  the  water  of  separation  hath  not  been  sprinkled  upon 
him;  he  is  unclean. 

AN  inspired  Apostle  has  acknowledged,  that  the 
yoke  imposed  upon  the  Jews  was  quite  insupportable. 
Where  the  reason  of  the  ordinances  was  apparent, 
and  the  observance  of  them  easy,  we  may  suppose 
that  the  people  would  cheerfully  comply  with  them : 
but,  in  many  cases,  the  rites  prescribed  w'ere  very 
burthensome;  they  laid  the  people  under  severe  re- 
straints, entailed  upon  them  heavy  expenses,  deprived 
them  of  many  comforts,  and  subjected  them  to  great 


165.1  THE  LAW  OF  PURIFICATION.  103 

inconveniences,  apparently  without  any  adequate 
reason.  This  might  be  illustrated  by  many  of  the 
ordinances ;  but  in  none  so  forcibly  as  in  that  before 
us.  The  kind  of  defilement  which  was  to  be  remedied,-^ 
was  as  light  and  venial  as  could  possibly  be  conceived : 
it  implied  no  moral  guilt  whatever;  nor  could  possibly 
in  some  cases  be  avoided:  yet  it  rendered  a  person 
unclean  seven  days ;  and  every  thing  that  he  touched, 
was  also  made  unclean ;  and  every  person  who  might, 
however  inadvertently,  come  in  contact  with  any  thing 
that  had  been  touched  by  him,  was  also  made  unclean. 
Moreover,  if  any  person  that  had  contracted  this  cere- 
monial defilement,  concealed  it,  or  refused  to  submit 
to  this  prescribed  form  of  purification,  he  was  to  be 
cut  off  from  God's  people.  We  do  not  wonder,  that 
the  proud  heart  of  man  should  rise  up  in  rebellion 
against  such  an  ordinance  as  this:  and  still  less  do 
we  wonder  that  the  pious  Jews  should  long  for  the 
Messiah,  who  was  to  liberate  his  people  from  such  a 
yoke. 

But  if,  on  the  one  hand,  this  was  the  most  burthen- 
some  ordinance,  it  was,  on  the  other  hand,  the  most 
edifying  to  those  who  could  discover  its  true  import. 
It  may  well  be  doubted  whether  in  any  other  ordi- 
nance whatever  there  can  be  found  so  rich  a  variety 
of  instructive  matter,  as  may  justly  be  deduced  from 
that  before  us. 

To  confirm  this  assertion,  we  shall  state, 

I.  Its  typical  import — 

On  this  we  shall  dwell  no  longer  than  is  necessary 
to  prepare  the  way  for  the  instruction  which  the 
subject  is  suited  to  convey.  We  will  however,  for 
the  sake  of  perspicuity,  call  your  attention  to  the 
ordinance  under  two  distinct  heads; 

1.  The  preparation  of  the  heifer  for  its  destined  use — 

[A  red  heifer  was  taken  from  the  congregation ;  it  was 
to  be  without  spot  or  blemish ;  and  it  must  be  one  that  had 
never  home  a  yoke.  Being  brought  vnthout  the  camp,  it  was 
slain  in  the  presence  of  the  priest,  who  with  his  finger  sprinkled 
the  blood  "  directly  before  the  tabernacle,  seven  times."  The 
whole  carcase  was  then  burned  in  his  presence ;  (the  skin,  the 


104  NUMBERS,  XIX.  17—20.  [165. 

flesh,  the  blood,  the  dung,  were  all  burned  together ;)  and  some 
cedar  wood,  and  hyssop,  and  scarlet  wool  were  burned  with  it. 
Then  the  ashes  of  the  heifer  were  gathered  up  by  another 
person,  and  deposited  in  a  clean  place  without  the  camp. 

Every  minute  particular  of  this  ordinance  we  shall  not  at- 
tempt to  explain :  but  its  leading  features  are  clear.  We  see 
here  the  Lord  Jesus  Christ,  taken  from,  and  separated  for,  the 
whole  mass  of  mankind.  We  see  him  who  was  "  without  ble- 
mish and  ivithout  spot"  and  who  was  under  no  previous  obliga- 
tion to  suffer  for  us,  coming  voluntarily  into  the  world  for  that 
express  purpose.  We  see  him  suffering  the  most  inconceivable 
agonies  both  in  body  and  soul  even  unto  death,  loithout  the 
gates  of  Jerusalem.  We  see  him  sprinkling  his  own  blood 
before  the  mercy-seat  of  the  Most  High  God,  in  order  to  effect 
a,  perfect  reconciliation  between  God  and  us.  And  that  one 
atonement  which  was  offered  by  him  for  the  sins  of  the  whole 
world,  we  see  to  be  of  perpetual  efficacy  in  the  Chrurch,  and 
ever  ready  at  hand  to  be  apphed  for  the  purification  of  those 
who  desire  deliverance  from  sin  and  death.] 

2.  The  application  of  it  to  that  use — 

[A  portion  of  the  ashes  being  put  into  a  vessel,  running 
ivater  was  poured  upon  them  :  and  then  a  bmich  of  hyssop  was 
dipped  in  the  water,  and  the  unclean  person,  together  with 
every  thing  which  had  been  defiled  through  him,  was  sprinkled 
vnth  it.  This  was  done  on  the  third  day,  and  on  the  seventh 
day ;  and  then  the  unclean  person  was  considered  as  purified 
from  his  defilement. 

Here  we  behold  the  Holy  Spirit  co-operating  tvith  the  Lord 
Jesus  Christ  in  effecting  the  redemption  of  a  ruined  world. 
The  Holy  Spirit  qualified  the  man  Jesus  for  his  work,  and  up- 
held him  in  it,  and  \\Tought  miracles  by  him  in  confii'mation 
of  his  mission,  and  raised  him  up  from  the  dead,  and  bore 
witness  to  him  in  a  visible  manner  on  the  day  of  Pentecost ; 
and  from  that  day  to  this  has  been  imparting  to  the  souls  of 
men  the  benefits  of  the  Redeemer's  sacrifice.  By  working 
faith  in  our  hearts,  he  enables  us  to  apply  to  ovxrselves  the 
promises  of  God,  and  thereby  to  obtain  an  interest  in  all  that 
Christ  has  done  and  suffered  for  us.  And  by  such  repeated 
applications  of  the  promises  to  ourselves,  he  conveys  to  us  all 
the  blessings  of  grace  and  glory. 

That  this  is  the  import  of  the  type  we  can  have  no  doubt, 
since  God  himself  has  so  explamed  it*.] 

This  may  suffice  for  a  general  explanation  of  the 

»  Heb.  ix.  13,  14.  We  see  particularly  in  this  passage,  what  was 
the  import  of  tlie  living  water  with  which  the  ashes  were  mixed  :  it 
intimated,  that  "  Christ  offered  himself  through  the  eternal  Spirit." 


165.]  THE  LAW  OF  PURIFICATION.  105 

ordinance:  but  we  shall  gain  a  still  clearer  insight 
into  it  by  considering, 

II.  Its  instructive  tendency — 

We  do  not  apprehend  that  any  Jew,  perhaps  not 
even  Moses  himself,  could  discover  in  it  all  that  we 
do.  Yet  we  would  be  extremely  cautious  of  indulging 
our  fancy,  or  of  deducing  from  the  ordinance  any  in- 
struction which  it  is  not  well  fitted  to  convey.  We 
certainly  keep  within  the  bounds  of  sober  interpreta- 
tion, when  we  say,  that  we  may  learn  from  it, 

1 .  Our  universal  need  of  a  remedy  against  the  de- 
filement of  sin — 

[The  contracting  of  defilement  from  the  touch  of  a  dead 
body,  or  a  bone,  or  a  grave,  and  the  communicating  of  that 
defilement  to  every  thing  that  was  touched,  and  the  rendering 
of  that  also  a  means  of  communicating  defilement  to  others, 
intimated,  that  in  our  present  state  we  cannot  but  receive  de- 
filement from  the  things  around  us ;  and  that,  whether  inten- 
tionally or  not,  we  are  the  means  of  diffusing  the  sad  contagion 
of  sin.  "  There  is  not  a  man  that  liveth,  and  sinneth  not:" 
"  in  many  things  we  all  offend :  "  so  that  we  may  well  adopt 
the  language  of  the  Psalmist,  "  Wlio  can  understand  liis  errors? 

Cleanse  thou  me  from  my  secret  faults^  " Now  as  every 

one  who  was  defiled,  needed  the  purification  that  was  appointed, 
so  do  we,  even  the  most  pure  amongst  us,  need  dehverance 
from  guilt  and  corruption.  However  careful  we  are,  we  can- 
not plead  exemption  from  the  common  lot  of  all :  we  are 
"  corrupted  and  corrupters'^,"  every  one  of  us;  and  are  greatly 
indebted  to  our  God,  who  has  graciously  appointed  means  for 
the  purifying  of  our  souls.] 

2.  The  mysterious  nature  of  that  remedy  prescribed 
to  us  in  the  Gospel— 

[Some  have  said.  Where  mystery  begins,  religion  ends. 
We  rather  would  say,  that  Christianity  is  altogether  a  mystery 
in  every  part.  Look  at  this  typical  representation,  and  say, 
whether  there  be  no  mystery  in  it.  Can  we  fathom  all  its 
depths  ?  or,  if  enabled  by  the  light  of  the  New  Testament  to 
declare  its  import,  can  we  reduce  it  all  to  the  dictates  of 
reason  ?  Look  at  the  truths  that  are  shadowed  forth ;  is  there 
nothing  mysterious  in  them?  Think  of  God's  only  dear  Son, 
"  in  whom  was  no  sin,  becoming  sin  for  us,  that  we  might  be 
made  the  righteousness  of  God  in  Him."  Think  of  the  Holy 
Ghost,  the  thu'd  Person  in  the  ever-blessed  Trinity,  conc\irring 

b  Ps.  xix.  12.  c  Isai.  i.  4. 


106  NUMBERS,  XIX.  17—20.  [165. 

with  him  in  his  work,  and  exercising  his  ahnighty  power  to 
render  it  effectual  for  our  good.  Is  there  no  mystery  in  aU 
this?  Truly,  "great  is  the  mystery  of  godliness:"  and  the 
more  we  contemplate  it,  the  more  shall  we  be  constrained  to 
exclaim  with  the  Apostle,  "  O  the  depth  of  the  riches  both  of 
the  wisdom  and  knowledge  of  God  !  How  unsearchable  are  his 
judgments,  and  his  ways  past  finding  out ! "] 

3.  The  precise  manner  in  which  that  remedy  be- 
comes effectual — 

[What  was  it  that  rendered  the  ordinance  effectual  for  the 
purifying  of  an  unclean  person  ?  Was  there  any  necessary 
connexion  between  sprinkling  the  ashes  of  an  heifer  upon  a 
person,  and  the  cleansing  him  from  sin  ?  None  at  all.  It  was 
the  divine  appointment,  and  that  only,  that  gave  efficacy  to  it. 
Indeed,  so  far  was  it  from  being  able  of  itself  to  cleanse  a  per- 
son from  sin,  that  the  very  observance  of  the  ordinance  ren- 
dered every  person  unclean  that  was  engaged  in  it.  The  kilhng 
of  the  heifer,  the  sprinkling  of  its  blood,  the  burning  of  it,  and 
the  gathering  up  of  the  ashes,  rendered  all  the  persons  who 
were  occupied  in  those  duties,  unclean  until  the  evening  ;  and 
laid  them  under  a  necessity  of  washing  both  their  body  and 
their  clothes,  in  order  to  their  purification  from  the  defilement 
they  had  contracted.  All  this  shewed  clearly  enough  that  the 
ordinance  in  itself  had  no  purifying  power :  it  went  further  ;  it 
intimated,  that  neither  could  evangehcal  obedience  cleanse  us 
from  sin :  we  cannot  exercise  repentance  or  faith,  but  we  con- 
tract gmlt  through  the  imperfection  of  our  graces:  "  our  tears," 
as  a  pious  prelate  expresses  it,  "  need  to  be  washed,  and  our 
repentances  to  be  repented  of."  There  is  no  virtue  in  them  to 
cleanse  us  fi-om  sin:  nay,  there  is  no  necessary  connexion 
between  the  exercise  of  those  graces  in  us,  and  the  removal  of 
guilt  fi'om  our  souls.  If  the  devils  were  to  repent,  or  to 
beheve,  we  have  no  authority  to  say  that  they  must  therefore 
be  restored  to  the  state  fi'om  which  they  fell :  and,  independent 
of  the  divine  appointment,  there  is  no  more  connexion  between 
the  death  of  Chi'ist  and  our  salvation,  than  between  the  same 
event  and  theirs.  It  is  from  the  divine  appointment  only  that 
the  Gospel  derives  its  power  to  save.  It  was  from  that  source 
alone  that  the  rod  of  Moses  had  power  to  divide  the  sea,  or 
the  brasen  serpent  to  heal  the  wounded  Israehtes,  or  the  waters 
of  Jordan  to  cure  Naaman  of  his  leprosy:  and  consequently,  if 
any  of  us  obtain  salvation,  all  ground  of  glorying  in  ourselves 
must  be  for  ever  excluded :  our  repentance,  our  faith,  our 
obedience  are  necessary,  as  the  sprinkling  of  the  ashes ;  but 
the  ultimate  effect,  namely,  the  salvation  of  our  souls,  is  alto- 
gether the  free  gift  of  God  for  Christ's  sake. 

Unless  we  view  this  matter  aright,  we  shall  never  know  how 


165.]  THE  LAW  OF  PURIFICATION.  107 

entirely  we  are  indebted  to  the  free  grace  of  God,  or  be  suffici- 
ently on  our  guard  against  self-preference  and  self-complacency.] 

4.  The  indispensable  necessity  of  resorting  to  it — 
[If  any  person  had  contracted  uncleanness,   it  signified 

nothing  Jiotv  the  defilement  came :  he  was  unclean ;  and  he 
must  purify  himself  in  the  appointed  way  :  and,  if  he  refused 
to  do  so,  he  must  be  cut  oiF.  If,  previous  to  his  purification, 
he  should  presume  to  enter  into  the  sanctuary,  the  sanctuary 
itself  would  be  defiled. 

Thus  whether  a  man  have  sinned  in  a  greater  or  less  degree, 
he  must  seek  to  be  cleansed  by  the  blood  and  Spirit  of  Christ : 
he  must  embrace  the  Gospel  as  his  only  hope.  It  v^dll  be  in 
vain  to  plead,  that  his  sins  have  been  small  and  unintentional, 
and  that  he  does  not  deserve  the  wrath  of  God  :  one  question 
only  will  be  asked,  '*  Is  he  a  sinner  1  has  he  at  any  time,  or 
in  any  way,  contracted  the  smallest  measure  of  defilement  ? " 
If  any  man  be  so  free  from  sin,  as  never  to  have  committed  it 
once  in  his  whole  life,  in  thought,  word,  or  deed,  let  him  reject 
the  Gospel  as  unsuited  to  his  state :  but  if  the  smallest  evil 
have  ever  been  indulged  in  his  heart,  he  must  submit  to  the 
purification  that  is  prescribed.  No  other  can  be  substituted  in 
its  place.  He  may  say,  as  Naaman,  "  Are  not  the  waters  of 
Abana  and  Pharpar  as  good  as  those  of  Jordan  ?"  But,  allow- 
ing them  to  be  as  good,  they  will  not  have  the  same  effect, 
because  they  are  not  appointed  of  God  to  that  end.  I  say 
then  to  every  cliild  of  man,  "  Repent,  and  beheve  the  Gospel:" 
"  Repent  and  be  converted,  that  your  sins  may  be  blotted 
out :"  "  He  that  believeth  shall  be  saved;  and  he  that believeth 
not  shall  be  damned."  Think  not  to  come  to  God  in  any 
other  way  than  this  ;  for  heaven  itself  would  be  defiled  by  your 
admission  thither,  if  you  were  not  first  purged  from  your  sins 
by  the  blood  and  Spirit  of  Christ.] 

5.  The  efficacy  of  it  when  duly  applied — 

[Every  person  who  complied  with  the  ordinance,  was 
cleansed  :  and  every  one  who  has  the  blood  and  Spirit  of  Christ 
sprinkled  on  his  soul,  shall  "  be  saved  with  an  everlasting  sal- 
vation." The  argument  which  the  Apostle  uses  in  a  fore-cited 
passage '^,  deserves  to  be  attentively  considered.  It  is  this ;  "  If 
the  legal  piirification  availed  for  the  smallest  good,  how  shall 
not  the  gospel  method  of  purification  avail  for  the  greatest  ? " 
In  this  argument  there  would  be  no  force  at  all,  if  only  logically 
considered :  but,  if  considered  in  connexion  with  the  deep  mys- 
teries of  the  Gospel,  it  has  all  the  force  of  demonstration. 
Consider  who  it  was,  whose  blood  was  offered  unto  God  for  us  ? 
it  was  the  blood  of  his  co-equal,  co-eternal  Son.     Consider  who 

'I  Heb.  ix.  13,  14. 


108  NUMBERS,  XX.  12.  [l66. 

that  Agent  was,  who  co-operated  with  him  in  tlie  making  of  this 
offering  ?  it  was  "  The  Eternal  Spirit,"  who,  with  the  Father 
and  the  Son,  is  the  one  Supreme  God.  Consider  these  things, 
I  say,  and  nothing  will  be  too  great  for  us  to  expect,  if  only  we 
come  to  God  in  his  appointed  way.  Yes ;  our  consciences 
shall  be  purged  from  guilt,  and  our  souls  be  transformed  into 
the  divine  image.  Whatever  our  sins  may  have  been,  even 
"  though  of  a  crimson  dye,  they  shall  be  made  white  as  snow." 
Let  the  sinner  view  an  unclean  person  under  the  law,  excluded 
from  the  society  of  his  dearest  friends,  and  prohibited  from  all 
access  to  the  sanctuary ;  and  then,  on  the  renewed  sprinkling 
of  the  ashes,  instantly  brought  into  communion  ■s^^th  the  Lord's 
people,  and  invested  with  the  privilege  of  drawing  nigh  to  God : 
let  him  view  this,  I  say,  and  he  has  a  striking  representation 
of  the  change  that  shall  take  place  in  his  own  condition,  the  very 
moment  he  is  interested  in  the  atonement  of  Christ.  He  shall 
instantly  be  numbered  with  the  saints  below,  and  assuredly  be 
fellow-heir  with  "  the  saints  in  light."  Let  then  this  sprinkling 
be  performed  without  delay  :  exercise  faith  in  the  Lord  Jesus 
Christ.  Go  to  your  great  High-Priest,  and  say,  "  Purge  me 
with  hyssop,  and  I  shall  be  clean ;  wash  me,  and  I  shall  be 
whiter  than  snow."  But  remember,  that  you  must  repeat  this 
sprinkling  from  day  to  day.  The  unclean  person  was  to  be 
sprinkled  on  the  third  day,  and  on  the  seventh :  so  must  we  be 
from  time  to  time,  even  to  the  latest  period  of  our  lives. 

Consider,  Brethren,  what  I  say;  "  and  the  Lord  give  you 
understanding  in  all  things."] 

CLXVL  ~ 

MOSES  AND  AARON    SENTENCED  TO  DIE  IN    THE    WILDERNESS. 

Numb.  XX.  12.  And  the  Lord  spake  tinto  Moses  and  Aaron, 
Because  ye  believed  me  not,  to  sanctify  me  in  the  eyes  of  the 
children  of  Israel,  therefore  ye  shall  not  bring  this  congre- 
gation into  the  land  tvhich  I  have  given  them. 

SCARCELY  shall  we  find  any  portion  of  sacred 
history  that  is  more  calculated  to  affect  a  pious 
mind,  than  this.  When  we  see  judgments  inflicted 
on  the  rebellious  Israelites,  we  acknowledge  without 
hesitation  the  justice  and  equity  of  God :  we  regret 
indeed  that  their  impieties  called  for  such  severity  ; 
but  we  approve  of  the  severity  itself,  or  rather, 
regard  it  as  lenient,  in  comparison  of  their  deserts. 
But  here  our  proud  hearts  are  almost  ready  to  revolt, 
and  to  exclaim,  "Hath  God  forgotten  to  be  gracious?" 
"Is  it  thus  that  God  deals  with  his  chosen  servants. 


166.]    MOSES  AND,  AARON  TO  DIE  IN  THE  WILDERNESS.      109 

who  for  forty  years  have  been  indefatigable  in  his 
service  ?  Does  he  thus  for  one  offence  exchide  them 
fi-om  the  promised  land,  to  the  possession  of  which 
they  had  looked  forward  with  such  ardent  desire  and 
assured  expectation  ?"  But  we  are  soon  silenced  with 
that  unanswerable  question,  "  Shall  not  the  Judge  of 
all  the  earth  do  right  ?"  We  are  very  incompetent 
to  determine,  what  it  becomes  the  Divine  Majesty  to 
do.  But  though  we  are  not  to  sit  in  judgment  on  his 
dispensations,  we  may  with  propriety  inquire  into  the 
reasons  of  them,  if  only  we  do  so  with  a  view  to  vin- 
dicate his  ways,  and  to  gain  that  instruction  which 
they  are  intended  to  convey.  Let  us  then,  whilst 
contemplating  the  exclusion  of  Moses  and  Aaron 
from  the  land  of  Canaan,  consider, 

I.  The  offence  they  committed — 

Slight  as  it  may  appear  to  us,  it  was  a  complicated 
offence — 

There  was  in  it  a  mixture  of, 

1.  Irreverence — 

["  God  is  greatly  to  be  feared  in  the  assembly  of  his  saints, 
and  to  be  had  in  reverence  of  all  them  that  are  round  about 
him*."  But  on  this  occasion  Moses  and  Aaron  seem  to  have 
forgotten  that  they  were  in  the  presence  of  God,  or  that  there 
was  any  necessity  to  lead  the  miu-murers  to  a  becoming  affiance 
in  him.  They  should  have  reminded  the  people  of  liis  past 
mercies,  and  shewn  them  how  to  secure  the  continuance  oi  his 
favours  by  penitence  and  prayer.  But,  notwdtlistanding  "  the 
glory  of  the  Lord  appeared  mito  them,"  they  omitted,  as  he 
complains,  "  to  sanctify  him  in  the  eyes  of  the  children  of  Israel." 
This  was  a  great  offence.  They  should  have  remembered,  that 
Nadab  and  Abihu,  the  sons  of  Aaron,  had  been  devoured  by 
fire  before  the  Lord  for  irreverently  offering  common  fire  in 
their  censers,  instead  of  the  fire  that  was  burnmg  on  the  altar  : 
and  that  God  on  that  occasion  had  said,  "  I  will  be  sanctified 
in  them  that  come  nigh  imto  me,  and  before  all  the  people  I 
will  be  glorified^."  There  wovild  therefore  have  been  no  ground 
to  arraign  the  jvistice  of  God,  even  if  he  had  smitten  them  in 
like  manner  on  this  occasion.  Their  exclusion  from  Canaan, 
though  grievous,  was  less  than  their  iniquity  deserved.] 

2.  Anger — 

[A  certain  kind  of  anger  is  allowable :  nor  is  it  wi'ong  to 

a  Ps.  Ixxxix.  7.  ^  Lev.  x.  3. 


110  NUMBERS,  XX.  12.  [166. 

testify  that  displeasure  in  words :  but  it  must  not  be  such  an 
anger  as  transports  us  into  unbecoming  actions  or  vehement 
invectives.  The  expressions  used  by  Moses  on  this  occasion, 
shew,  that  his  anger  was  by  no  means  duly  moderated.  It  did 
not  terminate  on  the  offence,  but  struck  at  the  person  of  the 
offenders  ;  towards  whom  nothing  but  pity,  joined  with  faithful 
remonstrances,  should  have  been  exercised.  Doubtless,  his 
indignation  was  very  hot,  when  he  addressed  the  people,  "  Ye 
rebels  :"  and  in  this  it  is  evident  that  Aaron  also  was  a  partaker 
with  him.  How  sinful  tliis  was,  we  may  judge  from  that 
declaration  of  our  Lord,  that  "  Whosoever  shall  say  to  his 
brother,  Raca,  shall  be  in  danger  of  the  council ;  and  whoso- 
ever shall  say.  Thou  fool,  shall  be  in  danger  of  hell  fire^" 
Here  then  again  we  see  that  their  exclusion  from  Canaan  was 
justly  merited.] 

3.  Disobedience — 

[God  had  commanded  Moses  to  "  speak  to  the  rock :"  but 
Moses,  in  the  paroxysm  of  his  anger,  smote  it,  yea  "  smote  it 
twice."  Had  Moses  forgotten  how  strict  God's  injmictions  had 
been  respecting  the  furniture  of  the  tabernacle,  that  every  the 
smallest  vessel  or  pin  should  be  "  made  according  to  the  pattern 
shewn  to  him  in  the  mount  ?  "  Had  he  forgotten  that,  when 
bounds  were  set  round  Mount  Sinai,  even  a  beast,  if  he  should 
pass  them,  was  to  be  pierced  through  with  a  dart  1  Had  he  and 
Aaron  forgotten  how  strictly  every  the  minutest  service  of  the 
sanctuary  was  enjoined  on  the  pain  of  death?  How  then  could 
they  dare  thus  to  violate  the  divine  commands  ?  God  himself 
complains  of  tliis  as  an  act  of  direct  rebellion  against  him'^. 
^\Tio  then  can  wonder  that  God  saw  fit  to  mark  it  vvith  a 
testimony  of  his  displeasure  ?  It  is  not  improbable  that  God, 
in  ordering  Moses  to  speak  to  the  rock,  intended  to  reprove  the 
Israelites,  when  they  saw  the  rocks  themselves  more  obedient 
to  the  divine  command  than  they.  But  the  disobedience  of 
Moses  altogether  defeated  this  intention :  yea,  it  was  calculated 
to  convey  a  most  erroneous  idea  to  those  who  miderstood  the 
mystical  import  of  tliis  dispensation.  The  rock  that  had  been 
smitten  nine  and  thirty  years  before  was  a  type  of  Christ,  from 
whom,  as  smitten  for  our  offences,  the  waters  of  life  and  salva- 
tion flow^.  But  Christ  was  not  to  be  smitten  twice  :  "  he  was 
once  offered  to  bear  the  sins  of  many : "  and  it  is  henceforth 
by  speaking  to  him,  and  addressing  him  in  prayer  and  faith, 
that  we  are  to  receive  renewed  communications  of  his  grace  and 
mercy.  But  Moses  and  Aaron  overlooked  all  this,  (for  what 
\vill  not  people  forget,  when  under  the  influence  of  passion  ?) 
and  justly  brought  upon  themselves  this  severe  rebuke,] 

c  Compare  vcr,  1 0, 1 1 .  with  Matt.  v.  22. 

<i  ver.  21.with  Numb.xxvii.  14.       ^  }j^xod.  xvii.  G.  with  iCor.  x.4. 


166.^    MOSES  AND  AARON  TO  DIE  IN  THE  WILDERNESS.      Ill 

4.  Unbelief — 
[Of  this  in  particular  God  accuses  them ;  "  Ye  beheved 
me  not,  to  sanctify  me."  Whether  they  doubted  the  efficacy 
of  a  ivord,  and  therefore  smote  the  rock ;  or  whether  they  acted 
in  their  own  strength,  expecting  the  effect  to  be  produced  by 
their  own  act  of  striking  the  rock,  instead  of  regarding  God 
alone  as  the  author  of  the  mercy,  we  camiot  say :  we  rather  incline 
to  the  latter  opinion,  because  of  the  emphatic  manner  in  which 
they  addi'essed  the  Israelites  ;  "  Ye  rebels,  must  we  fetch  you 
water  out  of  this  rock  ?  "  In  either  case  they  were  under  the 
influence  of  unbelief:  for,  distrust  of  God,  or  creature-confi- 
dence, are  equally  the  effects  of  unbelief:  the  one  characterized 
the  conduct  of  those  Israelites  who  were  afraid  to  go  up  to  take 
possessionof  the  promised  land;  and  the  other,  those  who  went 
up  in  their  own  strength,  when  God  had  refused  to  go  before 
them.  This  was  the  offence  which  excluded  the  whole  nation 
from  the  promised  land :  "  they  could  not  enter  in  because  of 
unbelief^:"  no  wonder  therefore,  that,  when  Moses  and  Aaron 
were  guilty  of  it,  they  were  involved  in  the  common  lot.] 

What  has  been  said  may  suffice  to  shew  that  their 
offence  was  not  so  light  as  it  may  at  first  sight  appear 
to  be :  but  its  enormity  will  be  best  seen  in, 

II.  The  punishment  inflicted  for  it — 

The  sentence  denounced  against  them  was,  that 
they  should  die  in  the  wilderness,  and  be  denied  the 
privilege  of  leading  the  people  into  the  promised  land. 
This  was, 

1.  An  awful  sentence — 
[How  distressing  it  was  to  them,  we  may  judge  from  the 
prayer  of  Moses,  who  sought  to  have  the  sentence  reversed: 
*'  O  Lord  God,  I  pray  thee  let  me  go  over  and  see  the  good 
land!"  But,  as  Moses  himself  tells  us,  "  God  was  wroth  with 
him,  and  would  not  hear  him^."  How  loudly  does  this  speak 
to  lis  !  If  we  reflect  on  the  length  of  time  that  they  had  served 
the  Lord ;  the  exemplary  manner  in  which  they  had  conducted 
themselves ;  (oftentimes  at  the  peril  of  their  lives  expostulating 
with  the  people,  and  seeking  to  avert  the  wrath  of  God  from 
them  ;)  and  that  this,  as  it  respected  Moses  at  least,  was  almost 
the  only  fault  that  he  had  committed :  if  we  at  the  same  time 
consider,  how  grievous  the  disappointment  must  have  been  to 
them  to  have  all  their  hopes  and  expectations  frustrated,  now 
that  they  had  nearly  completed  the  destined  period  of  their 
wanderings ;  truly  we  cannot  but  see  in  this  dispensation  the 
evil  and  bitterness  of  sin ;   and  feel  the  importance  of  that 

f  Heb.  iii.  19.  g  Deut.  iii.  23—26. 


112  NUMBERS,  XX.  12.  [166. 

admonition,  "  Let  us  fear,  lest  a  promise  being  left  us  of  entering 
into  God's  rest,  any  of  us  should  seem  to  come  short  of  it^." 

We  know  indeed  that  tliis  sentence  of  exclusion  did  not  ex- 
tend to  the  Canaan  that  is  above :  and  it  is  probable  that  many 
others  who  died  in  the  wilderness,  were  therefore  "judged  and 
chastened  of  the  Lord,  that  they  might  not  be  condemned  with 
the  world':  "  nevertheless  the  record  of  their  failure  is  "  written 
for  our  admonition,  upon  whom  the  ends  of  the  world  are 
come'':"  and  as  the  great  body  of  the  nation  were  "  examples 
vmto  us,  to  the  intent  that  we  should  not  lust  after  evil  things 
as  they  also  lusted,"  so  may  the  example  of  Moses  in  particular 
teach  us,  that  "  if  the  righteous  turn  away  from  his  righteous- 
ness, and  commit  iniquity,  all  his  righteousness  that  he  hath 
done  shall  not  be  mentioned ;  in  liis  trespass  that  he  hath  tres- 
passed, and  in  liis  sin  that  he  hath  sinned,  in  them  shall  he 
die'."  Indeed  this  is  the  very  lesson  which  St.  Paul  himself 
inculcates  from  the  exclusion  of  the  Israelites  at  large,  and 
which  is  doubly  forcible  when  arising  from  the  failure  of 
Moses ;  "  Let  liim  that  thinketh  he  standeth  take  heed  lest  he 
fall™."  Were  a  man  as  eminent  as  Paul  himself,  it  would  be- 
hove him  to  use  the  same  vigilance  as  he ;  "  keeping  under  his 
body,  and  bringing  it  into  subjection,  lest  by  any  means,  after 
having  preached  to  others,  he  himself  should  be  a  castaway"." 
Not  he  that  "  runneth  well  for  a  season,"  but  "  he  that  en- 
dureth  to  the  end,  shall  be  saved."] 

2.  An  instructive  sentence — 
[Besides  the  general  idea  above  suggested,  there  are  several 
very  important  things  prefigured  in  this  dispensation. 

First,  it  intimated  the  insufficiency  of  the  moral  law  to  justify 
us.  Moses,  the  meekest  of  all  the  human  race,  had  once 
"  spoken  unadvisedly  with  his  lips°;"  and  for  that  one  trespass 
was  excluded  from  the  promised  land  p.  Now,  if  we  consider 
the  typical  nature  of  the  whole  Mosaic  economy,  we  shall  not 
wonder,  that  he,  whose  whole  office  and  ministry  were  typical, 
was  ordained  to  instruct  us  even  by  his  death.  In  fact,  he  was 
himself  a  comment  on  his  own  law:  that  denounced  every  one 
"  cursed,  who  continued  not  in  all  things  that  were  written  in 
the  book  of  the  law  to  do  them ; "  and  he,  for  one  offence,  was 
doomed  to  die  among  the  unbelieving  Israelites,  and  thereby  to 
shew,  that  "by  the  deeds  of  the  law  should  no  flesh  be  justified  i." 

Let  this  be  remembered  by  us :  the  law  condemns  us  as  truly 
for  one  offence  as  for  a  thousand  "■ :  it  is  of  excellent  use  to  lead 
us  through  the  wilderness;   but  it  never  can  bring  us  into 

h  Heb.  iv.  1.  i  1  Cor.  xi.  32.  ^  i  Cor.  x.  11. 

1  Ezek.  xviii.  24.  ^  i  Cor.  x.  12.  "  iCor.ix.  27. 

"  Ps.  cvi.  33.  P  Deut.  xxxii.  48 — 51. 

q  Rom.  iii.  20.  Gal.  iii.  10,  IG.  .  ''  Jam.  ii.  10. 


166.1    MOSES  AND  AARON   TO  DIE  IN  THE  WILDERNESS.      113 

Canaan :  and,  if  ever  we  would,  be  saved  at  all,  we  must  trust, 
not  in  our  own  obedience  to  the  law,  but  in  Him  who  fulfilled 
it,  and  redeemed  us  from  its  curse  ^ 

Next,  it  instructs  us  in  the  transitory  nature  of  the  ceremonial 
law.  Before  the  sentence  was  to  be  executed  on  Aaron,  he  was 
to  go  up  to  the  top  of  Mount  Hor,  and  there  to  be  stripped  of 
his  priestly  garments,  which  Moses  was  to  put  upon  Eleazar 
his  son'.  By  this  transfer  of  the  priesthood  it  was  shewn,  that 
this  typical  priesthood  was  not  to  endure  for  ever,  but  to  be 
be  transferred  from  one  generation  to  another,  till  at  last  it 
should  be  superseded  by  Him,  who  was  to  be  "a  Priest  for  ever 
after  the  order  of  Melchizedec."  This  is  no  fanciful  construction : 
it  is  the  very  idea  suggested  by  the  author  of  the  Ejiistle  to  the 
Hebrews ;  who  tells  us,  that  the  law  was  disannulled  for  the 
weakness  and  unprofitableness  thereof:  the  priests,  its  ministers, 
being  unable  to  continue  by  reason  of  death,  yielded  up  their 
office  to  "Him  who  liveth  for  evermore:"  and  thus  the  whole 
legal  economy,  not  being  able  to  make  any  one  perfect,  gave 
way  to  that  better  hope  which  does".  Thus,  I  say,  Aaron's  death 
illustrated  the  weakness  of  the  ceremonial  law,  as  the  death  of 
Moses  did  that  of  the  moral  law.  Neither  could  introduce  any 
one  to  the  land  of  Canaan ;  but  the  one  "  waxed  old  and 
vanished  away^;"  and  the  other  remained  only  to  curse  and  to 
condemn  all  who  were  under  its  power y. 

The  last  truth  which  this  dispensation  preaches  to  us  is,  that 
Christ  is  the  appointed  Saviour  of  the  world.  Moses  and  Aaron, 
being  doomed  to  die  in  the  wilderness,  and  Miriam  having 
already  died  at  the  commencement  of  this  fortieth  year,  the 
people  were  by  God's  command  committed  to  the  care  and 
government  of  Joshua^.  He  was  to  subdue  all  their  enemies 
before  them,  and  to  put  the  Israelites  into  a  complete  possession 
of  the  promised  land.  Who  does  not  recognise  in  him  the  Lord 
Jesus  Christ.  Their  very  names  are  precisely  the  same  in  the 
Greek  language:  and  their  offices  are  the  same.  Jesus  is  "  the 
Captain  of  our  salvation : "  God  has  given  all  his  people  into 
his  hands,  that  he  may  give  eternal  life  unto  as  many  as  the 
Father  hath  given  him^.  Know  then,  all  ye  who  are  going 
towards  the  promised  land,  to  whom  you  must  look  for  direc- 
tion, support,  and  victory.  Jesus  is  "  given  to  be  a  Leader  and 
Commander  to  his  people : "  and  they  who  fight  under  his 
banners,  shall  be  "  more  than  conquerors."  In  a  word,  the 
moral  "  law  was  a  schoolmaster  to  bring  us  to  Christ;"  and 
the  ceremonial  law  was  a  visible  representation  to  shadow  him 

«  Rom.  viii.  3.  and  Gal.  iii.  13.  '  ver.  25 — 28. 

u  Heb.  vii.  18,  19,  23,  24.  '^  Heb.  viii.  13. 

y  Rom.  vii.  10.   2  Cor.  iii,  9.  «  Numb,  xxvii.  18—23. 

*  John  xvii.  2. 

VOL.   II.  I 


114  NUMBERS,  XX.  27,  28.  [167. 

forth:  and  in  reference  to  both  of  them  it  may  be  said,  "He 

was  the  end  of  the  law  for  righteousness  to  every  one  that 

believeth''."] 

To  CONCLUDE 

[Let  us  receive  from  this  history  the  instruction  it  was 
intended  to  convey.  Let  us  learn  from  it  the  excellency  of 
the  Gospel,  which  reveals  the  Saviour  to  us;  and  let  us  see 
the  importance  of  adorning  it  by  a  suitable  conduct  and  con- 
versation ;  ever  remembering,  that  to  them,  and  them  only, 
who,  by  a  patient  continuance  in  well-doing,  seek  for  glory  and 
honour  and  immortality,  will  eternal  life  be  assigned'^.] 

^  Rom.  X.  4.  *=  Rora.  ii.  6,  7. 


CLXVIL 

DEATH    OF    AARON. 

Numb.  XX.  27,  28.  And  Moses  did  as  the  Lord  commanded : 
and  they  went  up  into  Mount  Hor  in  the  sight  of  all  the  con- 
gregation. Atid  Moses  strij}j)ed  Aaron  of  his  garments,  and 
2nit  them  upon  Eleazar  Ids  son:  and  Aaron  died  there  in  the 
top  of  the  mount:  and  Moses  and  Eleazar  came  doivn  from 
the  mount. 

THE  lapse  of  time  is  so  gradual  and  silent,  that, 
for  the  most  part,  it  escapes  our  observation :  but  there 
are  seasons  and  occurrences'"  which  almost  irresistibly 
force  upon  us  the  conviction  that  our  days  are  coming 
to  a  close.  The  history  before  us  is  particularly  cal- 
culated to  impress  our  minds  with  this  thought.  It 
was  not  till  an  advanced  period  of  life  that  Moses  and 
Aaron  were  called  to  their  sacred  office :  and  when, 
contrary  to  their  expectation,  they  were  turned  back 
into  the  wilderness,  and  doomed  to  sojourn  there 
during  the  space  of  forty  years,  it  would  appear  as 
though  that  time  would  scarcely  ever  expire.  But 
years  rolled  on ;  the  destined  period  arrived ;  and 
death,  which  had  nearly  completed  its  work  in  the 
destruction  of  all  the  men  who  had  come  out  of 
Egypt,  received  a  new  commission  against  those  most 
distinguished  servants  of  the  Lord.  At  the  com- 
mencement of  the  fortieth  year,  Miriam  died :  before 
it  was  half  expired,  Aaron  too  was  cut  off;   aiid, 

a  If  this  were  used  as  a  subject  for  the  Netv  Year,  or  {or  a  Funeral, 
the  mention  of  that  particular  occasion  would  be  proper. 


167.1  DEATH  OF  AARON.  115 

before  its  termination,  Moses  himself  also  was  con- 
strained to  yield  to  the  stroke  of  death.    In  the  death 
of  Aaron,  to  which  we  would  now  call  your  attention, 
there  are  two  things  more  especially  to  be  noticed; 
I.  The  transfer  of  his  office — 

Moses  received  an  order  to  "  strip  off  Aaron's  gar- 
ments, and  to  put  them  on  Eleazar  his  son."  That 
order  was  now  executed:  and  in  the  execution  of  it 
we  may  see  the  true  nature  of  that  law,  of  which 
Aaron  was  the  chief  minister.     We  may  see, 

1.  That  it  could  not  save — 

[In  the  preceding  Discourse  we  have  observed,  that  the 
sentence  of  death  passed  on  Moses,  marked  the  insufficiency  of 
the  moral  law  to  justify :  and  now  we  observe,  that  the  transfer 
of  Aaron's  priesthood  marked  the  same  respecting  the  ceremo- 
nial law.  The  ceremonial  law  was  never  designed  to  make 
any  real  satisfaction  for  sin.  The  annual  repetition  of  the  same 
sacrifices  shewed,  that  they  had  not  fully  prevailed  for  the  re- 
moval of  guih.  As  they  could  not  satisfy  divine  justice,  so 
neither  could  they  satisfy  the  consciences  of  those  who  offered 
them :  *'  they  were  remembrances  of  sin,"  calculated  to  pre- 
serve a  sense  of  guilt  upon  the  conscience,  and  to  direct  the 
people  to  that  great  Sacrifice,  which  shovdd  in  due  time  be 
offered  for  the  sins  of  the  whole  world ''.  This,  I  say,  was 
shadowed  forth  in  the  death  of  Aaron  :  for,  if  those  sacrifices 
which  he  had  offered  could  really  atone  for  sin,  why  were  they 
not  accepted  for  Ms  sin ;  or  why  was  not  some  fresh  sacrifice 
appointed  for  it?  They  could  not  so  much  as  avert  from  him 
a  temporal  punishment,  or  procure  for  liim  an  admission  into 
the  earthly  Canaan :  how  then  could  they  prevail  for  the  re- 
moval of  eternal  prmishment,  and  for  the  admission  of  sinners 
into  the  heavenly  land  ?  The  Apostle  tells  us,  that  "  it  was  not 
possible  for  the  blood  of  bulls  and  of  goats  to  take  away  sin : " 
nor  could  a  more  striking  evidence  of  its  inefficiency  be  con- 
ceived, than  that  which  was  exhibited  in  the  event  before  us.] 

2.  That  it  was  not  to  continue — 

[The  sentence  of  death  denounced  against  Aaron,  mani- 
fested, as  we  have  before  shewn,  that  the  law  itself  was  in  due 
time  to  be  disannidled'^.  The  stripping  off  of  Aaron's  garments, 
and  putting  of  them  upon  Eleazar,  still  more  clearly  marked 

^  Heb.  X.  1 — 4,  andix.  9,  10. 

c  See  the  preceding  Discourse.  If  this  subject  were  taken  alone, 
that  part  of  it  which  illustrates  this  idea  should,  in  substance,  be  in- 
troduced in  this  place. 

r  9. 


116  NUMBERS,  XX.  27, 28.  [l67. 

the  changeableness  of  Aaron's  priesthood ;  and  intimated,  that 
it  should  successively  devolve  on  dying  men,  till  he  should 
arrive,  who  should  never  die,  but  "  be  a  Priest  for  ever  after 
the  order  of  Melchizedec." 

But  the  manner  in  which  this  transfer  was  carried  into  execu- 
tion deserves  particular  attention,  inasmuch  as  it  was  peculiarly 
calculated  to  give  the  people  an  insight  into  the  wdiole  nature 
and  design  of  the  ceremonial  law.  Whether  the  ceremony 
passed  in  the  sight  of  all  the  congregation  or  not,  we  cannot 
say :  but  they  were  certainly  informed  of  what  was  about  to 
take  place  on  the  arrival  of  Moses  and  Aaron  at  the  destined 
spot.  Now  Moses  was  the  person  who,  by  God's  appointment, 
had  put  the  priestly  garments  on  Aaron,  forty  years  before"^; 
and  he  also  was  the  person  appointed  to  strip  them  off.  Was 
this  an  accidental  circumstance,  without  any  mystical  design  ? 
Can  we  suppose  that,  in  a  dispensation  which  was  altogether 
figurative,  such  a  singular  fact  as  this  was  devoid  of  meaning  ? 
No  :  it  was  replete  with  instruction.  We  dread  exceedingly 
the  indulgence  of  fancy  in  interpreting  the  Scriptures  ;  but  we 
are  persuaded  that  a  very  deep  mystery  was  shadowed  forth  on 
tliis  occasion.  Moses  was  the  representative  of  the  law,  as  Aaron 
was  of  our  great  High-Priest.  Now  it  was  the  law  which  made 
any  priesthood  necessary.  If  the  law  had  not  existed,  there  had 
been  no  transgression  :  if  that  had  not  denounced  a  curse  for 
sin,  there  had  been  no  need  of  an  High-Priest  to  make  atone- 
ment for  sin  :  and  if  there  had  been  no  need  of  a  real  sacrifice, 
there  had  been  no  occasion  for  either  a  priesthood  or  sacrifices 
to  shadow  it  forth.  The  law  then  called  forth,  if  I  may  so  speak, 
the  Lord  Jesus  Christ  to  his  office :  and  therefore  Moses  put  the 
priestly  garments  on  him  who  was  to  prefigure  Christ.  But  the 
same  law  which  rendered  a  real  atonement  necessary,  made  the 
figurative  priesthood  wholly  ineffectual :  its  demands  were  too 
high  to  be  satisfied  ^vith  mere  carnal  ordinances  :  there  was 
nothing  in  a  ceremonial  observance  that  could  be  accepted  as  a 
fulfilment  of  its  injvmctions ;  nor  was  there  any  thing  in  the 
blood  of  a  beast  that  could  compensate  for  the  violation  of  them : 
therefore,  to  shew  that  nothing  but  the  priesthood  and  sacrifice 
of  Clu*ist  could  be  of  any  avail,  the  same  hand  that  put  the 
shado\vy  garments  upon  Aaron  must  strip  them  off"  again. 

Thus  in  this  transaction  are  we  taught,  not  only  that  the 
ceremonial  law  was  a  mere  temporary  appointment,  but  that 
men  shoidd  look  through  it  to  Him  whom  it  shadowed  forth. 
The  language  of  it  was,  in  effect,  similar  to  that  of  the  Apostle ; 
"  I  through  the  law  am  dead  to  the  law^ ;"  that  is,  "  I,  through 
the  strictness  of  the  moral  law,  am  cut  off"  from  all  hopes  of 
acceptance  with  God  by  any  obedience  to  its  commands ;  yea, 

«*  Exod.  xxix.  4 — 7.  ^  Gal.  ii.  19. 


167.]  DEATH  OF  AARON.  117 

I  despair  of  obtaining  salvation  by  any  works  either  of  the  cere- 
monial or  moral  law ;  and  1  trust  wholly  in  the  Lord  Jesus  Christ : 
I  seek  to  be  justified  solely  and  altogether  by  faith  in  him."] 

Whilst  our  minds  are  instructed  by  the  transfer  of 
Aaron's  office  to  Eleazar  his  son^  our  hearts  cannot 
but  be  affected  by, 

II.  The  surrender  of  his  soul — 

"  The  time  was  come  when  his  spirit  must  now 
return  unto  God  who  gave  it."  He  goes  up  to  Mount 
Hor,  the  appointed  place,  where  he  must  lay  down 
his  mortal  body,  and  from  whence  he  must  enter  into 
the  presence  of  his  God.  In  this  last  scene  of  his 
life  there  is  much  that  is  worthy  of  observation : 

1.  The  occasion  was  awful — 
[Aaron  had  sinned ;  and  for  that  sin  he  must  die.  We 
doubt  not  indeed  but  that  he  found  mercy  before  God;  but  still 
he  died  on  account  of  his  transgression :  his  death  was  the 
pmiishment  of  sin  ^.  This,  in  fact,  is  true  respecting  every  one 
that  dies :  though  in  some  respects  death  may  be  numbered 
among  the  Christian's  treasures,  yet  in  other  points  of  view  it 
must  still  be  regarded  as  an  enemy  s,  and  a  punishment  for  sin. 
In  this  hght  it  must  be  considered  even  by  the  most  exalted 
Christian,  no  less  than  by  the  most  ungodly  ;  "his  body  is 
dead  because  of  sin,  even  though  his  spirit  be  hfe  because  of 
righteousness^." 

But  in  the  death  of  this  eminent  saint  we  have  a  most  instruc- 
tive lesson.  It  was  doubtless  intended  as  a  warning  to  all  who 
profess  themselves  the  servants  of  God.  Like  Lot's  wife,  it 
speaks  to  all  succeeding  generations,  and  declares  the  danger  of 
departing  from  God.  No  length  of  services  wiU  avail  us  any 
thing,  if  at  last  we  yield  to  temptation,  and  "  fall  from  our  own 
steadfastness  \"  The  death  of  Aaron  shadowed  forth  that  truth 
which  is  plainly  declared  by  the  prophet  Ezekiel,  that  "  if  a 
righteous  man  turn  away  from  his  righteousness  and  commit 
iniquity,  all  his  righteousness  that  he  hath  done  shall  not  be 
mentioned ;  but  in  his  trespass  that  he  hath  trespassed,  and  in 
his  sin  that  he  hath  sinned,  in  them  shall  he  die^."  Many  there 
are,  who,  from  an  attachment  to  human  systems  and  a  zeal  for 
truths  of  an  apparently  opposite  nature,  would  almost  expunge 
this  passage  from  the  sacred  volume :  but,  whether  we  can  re- 
concile it  with  other  passages  or  not,  it  is  true  ;  and  every  one 
of  us  shall  find  it  true  at  last,  that  not  he  who  runneth  well  for 
a  season,  but  "he  who  endureth  unto  the  end,  shall  be  saved'."] 

f  ver.  24.  g   1  Cor.  xv.  26.  ^  Rom.  viii.  10. 

'  2  Pet.  iii.  17.         i^  Ezek.  xviii.  24.  i  Matt.  xxiv.  13. 


118  NUMBERS,  XX.  27,  28.  [l67. 

2.  The  manner  [was]  dignified — 

[Methinks  I  see  Aaron,  accompanied  by  Moses  and  Eleazar 
going  up  to  Mount  Hor  "  in  the  sight  of  all  the  congregation :" 
there  is  in  him  no  appearance  of  infidel  hardness,  or  unbeliev- 
ing fear,  or  pharisaic  confidence :  he  acquiesces  in  the  divine 
appointment,  and,  with  meek  composure,  a  firm  step,  and  a 
cheerful  countenance,  ascends  to  meet  his  God.  Thrice  happy 
man !  how  enviable  his  state,  to  be  so  attended,  and  to  be  so 
assiued !  What  can  a  saint  desire  more  than  this ;  to  have  his 
pious  relatives  about  liim  ;  to  see,  not  only  those  with  whonx 
he  has  moved  in  sweet  harmony  for  many  years,  and  who  are 
soon  to  follow  liim  into  the  eternal  world,  but  his  childi'en  also, 
who  are  coming  forward  to  fill  the  offices  he  vacates,  and  to 
serve  the  Lord  as  he  has  done  before  them ;  to  see  them  around 
him,  I  say,  in  his  last  hours ;  to  enjoy  their  prayers ;  and  to 
bestow  on  them  his  parting  benedictions  ?  How  delightful,  in 
that  hour,  to  "  know  in  whom  he  has  beheved,"  and  to  be  as- 
sured that  he  is  "entering  into  the  joy  of  his  Lord!"  Such 
may  be  the  state  of  all;  such  ought  to  be  the  state  of  all. 
Heai'  how  Peter  speaks  of  liis  death :  "  I  know  that  I  must 
shortly  put  off"  this  my  tabernacle™."  Hear  Paul  also  speaking 
of  his  :  "  I  know  that  when  the  earthly  house  of  this  tabernacle 
shall  be  dissolved,  I  have  an  house  not  made  with  hands,  eternal 
in  the  heavens :"  "  I  have  fought  a  good  fight,  I  have  finished 
my  course,  I  have  kept  the  faith ;  henceforth  there  is  laid  up 
for  me  a  crown  of  righteousness,  which  the  Lord,  the  righteous 
Judge,  shall  give  me"."  Shall  it  be  said.  These  were  Apostles ; 
and  we  must  not  expect  such  attainments  as  theirs  ?  I  answer. 
These  things  are  the  privilege  of  all :  "  Mark  the  perfect  man, 
and  behold  the  upright;  for  the  end  of  that  man  is  peace"."] 

3.  The  event  [was]  honourable — 

[Upon  every  reciu'rence  of  difficulties,  the  whole  people 
of  Israel  had  vented  their  spleen  against  Moses  and  against 
Aaron.  On  some  occasions  they  had  been  ready  to  stone  these 
distinguished  servants  of  the  Lord.  But  now  that  Aaron  was 
taken  from  them,  the  whole  congregation  of  Israel  bemoaned 
their  loss^".  Now  they  call  to  mind  those  ser\dces,  which  once 
they  despised.  Now  they  say  one  to  another,  '  How  often 
have  we  seen  him  fall  on  his  face  before  God,  to  implore  mercy 
for  us,  at  the  very  moment  when  we  were  nuirmuring  against 
him  as  the  source  of  all  our  troubles !  How  did  we  on  a  recent 
occasion  see  him  rushing  with  his  censer  into  the  midst  of  the 
plague,  to  arrest  the  pestilence  in  its  progress,  even  at  the  peril 
of  liis  own  life !  Alas,  alas,  what  a  friend  and  father  have  we 
lost !'    Yes ;  thus  it  too  generally  is ;  men  know  their  blessings 

m  2  Pet.  i.  14.  "  2  Cor.  v.  1.      2  Tim.  iv.  8. 

0  Ps.  xxxvii.  37.  1'  ver.  29 


167.]  DEATH  OF  AARON.  119 

only  by  the  loss  of  them.  They  enjoy  a  faithful  ministry,  but 
will  not  avail  themselves  of  it,  till  "  the  candlestick  is  removed," 
and  the  privileges,  which  they  have  slighted,  are  withdrawn. 
The  same  is  too  often  experienced  by  children  who  have 
neglected  the  admonitions  of  their  parents,  and  servants  who 
have  disregarded  the  instructions  of  their  masters,  Happy 
they,  who  "  know  the  day  of  their  visitation,"  and  "  walk  in 
the  light  before  the  night  cometh !"  To  those  indeed  who  die, 
it  is  comforting  to  know  that  they  shall  leave  such  a  testimony 
behind  them :  but,  when  we  consider  the  augmented  guilt  and 
misery  of  those  who  have  shghted  our  admonitions,  our  sorrow 
for  them  preponderates,  and  turns  our  self-congratulations 
into  tender  sympathy  and  grief:  for  the  greater  our  exertions 
were  for  their  salvation,  the  more  certainly  shall  we  appear  as 
swift  witnesses  against  them,  to  increase  and  aggravate  their 
condemnation.] 
Address — 

What  if  God  were  now  to  issue  the  command  to 
any  one  of  us,  "  Go  up  to  thy  bed,  and  die?"  how 
would  it  be  received  amongst  us  ?  Should  we  welcome 
such  an  order  ?  Should  we  rejoice  that  the  period 
was  arrived  for  our  dismission  from  the  body,  and  for 
our  entrance  into  the  presence  of  our  God?  Such  an 
order  will  assuredly  be  soon  given  to  every  one  of  us : 
the  old  and  the  young,  the  rich  and  the  poor,  those 
who  have  travelled  all  through  the  wilderness,  and 
those  who  have  but  just  entered  into  it,  may  have  it 
said  to  them  within  a  few  hours,  "  This  night  is  thy 
soul  required  of  thee."  But,  however  men  might 
receive  the  summons,  its  consequences  to  them  would 
be  widely  different,  according  as  they  were  prepared, 
or  unprepared,  to  meet  their  God.     Think, 

1.  Thou  who  art  regardless  of  thine  eternal  state — 
[Thou  art  now  perhaps  adorned  in  costly  array,  and  filling- 
some  high  station ;  perhaps,  if  not  crowned  with  a  mitre,  like 
Aaron,  at  least  officiating  at  the  altar  of  thy  God.  But  thine 
honours  and  thine  ornaments  must  all  be  laid  aside  ;  and  thine 
office,  together  with  thy  wealth,  must  be  transferred  to  others. 
"  Naked  camest  thou  into  the  world,  and  naked  must  thou  go 
from  it."  But  whither  must  thou  go  ?  To  heaven  ?  Alas ! 
persons  of  your  description  can  find  no  admittance  there.  Thou 
wilt  be  excluded,  like  the  foolish  virgins,  who  had  no  oil  in 
their  lamps,  O  think,  from  what  thou  wilt  be  excluded  :  not 
from  an  earthly  Canaan,  but  from  heaven  itself;  and  not,  to 
be  merely  bereaved  of  good,  but  to  bewail  thy  misery  in  hell 


120  NUMBERS,  XX.  27,  28.  [167. 

for  ever !  Ah  !  fearful  thought !  The  Lord  grant  that  it  may 
sink  clown  into  all  our  hearts,  and  stir  us  up  to  "  flee  from  the 
wrath  to  come !" 

Do  any  inquire,  What  shall  we  do  to  be  saved  ?  My  answer 
is,  There  is  an  High-Priest,  who  dieth  not ;  or  rather,  I  should 
say,  who,  though  once  he  died  on  Mount  Calvary,  now  "  liveth, 
and  behold  he  is  alive  for  evermore."  It  is  to  him  that  Moses 
directed  you  when  he  stripped  off  Aaron's  robes  ;  and  to  him 
Aaron  himself  directed  you,  when  he  siu'rendered  up  his  soul. 
The  typical  priests  being  inefficient,  "  were  not  suffered  to 
continue  by  reason  of  death :  but  the  Lord  Jesus  hath  an  un- 
changeable priesthood ;  and  is  therefore  able  to  save  to  the 
uttermost  all  that  come  unto  God  by  him,  seeing  he  ever 
liveth  '1."  Believe  in  him,  and  the  sting  of  death  shall  be  re- 
moved :  thou  shalt  have  peace  with  God  through  his  atoning 
blood ;  and,  when  taken  hence,  shalt  be  transported  on  the 
wings  of  angels  to  Abraham's  bosom.] 

2.  Thou  who  professest  religion,  yet  art  living  at 
a  distance  from  thy  God — 

[Let  us  suppose  for  a  moment,  thou  art  not  so  far  from 
God,  but  that  thou  shalt  find  mercy  at  his  hands  in  the  last 
day :  still  it  would  be  very  painful  to  die  under  a  cloud,  and 
to  leave  thy  surviving  friends  doubtful  of  thy  state.  Yet  this 
is  the  best  that  thou  canst  expect,  whilst  thou  art  relaxing  thy 
diligence,  and  "  the  things  which  remain  in  thee  are  ready  to 
die."  But  there  is  reason  to  fear  that  thou  art  "  drawing  back 
unto  perdition,"  and  that  "  thy  last  end  will  be  worse  than  thy 
beginning."  Think  not  that  this  is  an  uncommon  case:  there 
are  many  who  "  seem  to  be  religious,  and  yet  deceive  their  own 
souls."  How  terrible  then  will  be  your  disappointment,  if, 
after  walking,  perhaps  twenty,  or,  like  Aaron,  forty  years,  in 
expectation  of  reaching  the  promised  land,  you  come  short  of 
it  at  last !  Yet  this  will  be  the  case  with  all  who  dissemble 
with  God"".  When  yoiu*  mmister,  who  had  hoped  that  you 
would  have  been  "  his  joy  and  crown  of  rejoicing"  for  ever, 
shall  inquire,  "  Where  is  he?  "  and  your  dearest  friends  also  shall 
ask,  "  Where  is  he  ? "  how  painful  will  it  be,  and  perhaps 
surprising  too,  to  be  informed,  that  you  were  counted  un- 
worthy of  that  heavenly  kingdom^ !  The  Lord  grant  that  this 
picture  may  never  be  realised  with  respect  to  any  of  yoti! 
But  I  must  caution  you  in  the  words  of  the  Apostle;  "  Let  us 
fear,  lest  a  promise  being  left  us  of  entering  into  God's  rest, 
any  of  you  should  seem  to  come  short  of  it*."] 

3.  Thou  sincere  and  upright  Christian — 

[What  a  glorious  change  will  it  be  to  thee,  when  God 
shall  bid  thee  to  go  up  unto  thy  bed  and  die !     Whatever 

1  Heh.  vii.  23—25.      ^  job  xx.  4—7.      «  Job  xx.  7.      »  Heb.  iv.  1 . 


168.1         THE  ISRAELITES  DISCOURAGED  BY  THE  WAY.  121 

honours  thou  possessest  here,  thou  needest  feel  no  regret  at 
parting  with  them.  Thou  hast  found  thy  trials  in  this  wilder- 
ness great  and  manifold  :  and  happy  mayest  thou  be  to  go  vmto 
the  rest  that  remaineth  for  thee.  Thou  hast  no  need  to  be 
afraid  of  death  :  it  should  be  regarded  only  as  the  stripping  off 
of  thy  garments,  to  retire  to  rest;  or  rather,  as  the  being 
"  unclothed,  in  order  to  be  clothed  upon,  that  mortality  may 
be  swallowed  up  of  life  ^."  Go  forward  then  in  daily  expecta- 
tion of  thy  summons  :  yea,  be  daily  "  looking  for,  and  hasting 
unto,  the  coming  of  that  blessed  day  ^,"when  thou  shalt  "  depart, 
and  be  with  Christ  for  ever."  Who  can  conceive  the  bliss  that 
awaits  thee  at  that  hour?  To  behold  Him,  "  of  whom  the  Law 
and  the  Prophets  testified,"  and  in  whom  their  testimony  re- 
ceived its  full  accompUshment !  To  behold  Him  whom  Aaron's 
love  and  services  but  faintly  shadowed !  Him,  "  the  brightness 
of  his  Father's  glory,  and  the  express  image  of  his  person ! " 
Were  death  a  thousand  times  more  terrible  than  it  is,  it  were 
eagerly  to  be  coveted  as  an  introduction  to  such  bliss.  Methinks, 
impatience  were  a  \irtue  with  such  prospects  as  these  :  or  if 
you  must  wait  with  patience  your  appointed  time,  endeavour  at 
least  so  to  live,  that,  at  whatever  hour  your  Lord  may  come, 
you  may  be  found  ready,  and  have  "  an  abundant  entrance  into 
the  kingdom  of  our  Lord  and  Saviour,  Jesus  Christ y."] 

u  2  Cor.  v.  4.  X  2  Pet.  iii.  12.  y  2  Pet.  i.  11. 


CLXVIIL 

THE    ISRAELITES    DISCOURAGED    BY    THE    WAY. 

Numb.  xxi.  4.  And  the  soul  of  the  people  was  much  discouraged 

because  of  the  way. 

THE  history  of  human  nature  is  nearly  the  same 
in  all  ages.  Successive  generations  ought  progres- 
sively to  advance  in  wisdom,  because  they  have  the 
advantage  of  others'  experience.  But  youth  will  not 
avail  themselves  of  the  instructions  of  their  fore- 
fathers :  they  will  go  forward  in  their  own  ways ; 
exactly  as  if  they  had  no  compass  whereby  to  steer, 
nor  any  chart  of  the  rocks  and  shoals,  on  which  so 
many  thousands  have  been  shipwrecked.  "  The  way 
of  their  predecessors  has  been  folly;  and  yet  their 
posterity,  in  practice  at  least,  applaud  their  saying." 
A  new  generation  had  been  born  in  the  wilderness 
since  the  departure  of  the  Israelites  from  the  land  of 
Egypt;  and  they  had  ample  means  of  information 


122       .'  NUMBERS,  XXL  4.  [168. 

respecting  the  rebellious  conduct  of  their  fathers,  and 
the  chastisements  inflicted  on  account  of  it:  yet  on 
similar  occasions  they  constantly  acted  in  a  similar 
manner,  murmuring  and  complaining  as  soon  as  any 
new  trial  arose,  and  wishing  themselves  dead,  to  get 
rid  of  their  present  troubles.  Thus  it  was  with  them 
at  this  time.     We  propose  to  inquire  into, 

I.  The  causes  of  their  discouragement — 

Doubtless,  to  those  who  could  not  implicitly  con- 
fide in  the  wisdom  and  goodness  of  God,  there  was 
ground  for  discouragement.  There  was, 
1.  A  perplexing  providence — 
[The  period  fixed  for  their  entrance  into  Canaan  was 
nearly  arrived.  Tliey  had  just  had  a  severe  engagement  witli 
one  of  the  Canaanitish  kings,  who  had  come  forth  against  them 
with  all  his  forces ;  and,  after  suffering  a  partial  defeat,  had 
entirely  vanquished  him.  But  they  were  not  suffered  to  follow 
up  their  success,  or  to  proceed  to  the  immediate  invasion  of  his 
land.  On  the  contrary,  having  been  refused  permission  to  pass 
through  the  territories  of  the  king  of  Edom,  they  were  directed 
to  "  compass  his  whole  land,  and  to  go  back  to  the  Red  Sea," 
perhaps  as  far  as  to  Ezion-gaber^  This  was  after  they  had  been 
thirty-nine  years  and  six  months  in  the  wilderness  ;  after  two 
of  their  leaders,  Miriam  and  Aaron,  were  taken  from  them  by 
death ;  and  when  there  remained  but  six  months  to  the  time 
fixed  for  their  entrance  into  the  promised  land.  How  unac- 
countable did  this  appear !  Must  they  wait  to  be  attacked  in 
the  wilderness,  and  never  be  permitted  to  reap  the  reward  of 
victory  ?  Must  they  wait  in  the  wilderness  till  their  enemies 
should  be  wilHng  to  resign  their  land  ?  Had  God  forgotten 
his  promise,  or  determined  that  they  should  spend  another 
forty  years  in  the  wilderness?  If  the  promise  was  to  be  fulfilled, 
why  give  them  the  trouble  of  traversing  the  wilderness  again  ? 
If  it  was  not  to  be  fulfilled,  they  had  better  die  at  once,  than 
protract  a  miserable  existence  under  such  vexatious  and  cruel 
disappointments. 

Whilst  they  viewed  the  dispensation  in  this  light,  we  do  not 
wonder  that  "  their  soul  was  mvich  discouraged." 

In  truth,  this  is  a  very  common  source  of  discouragement  to 
ourselves.  Persons,  on  their  first  commencement  of  their  jour- 
ney heaven-ward,  are  apt  to  be  sanguine,  and  to  expect  that 
they  shall  speedily  arrive  at  the  promised  land.  At  one  time 
they  seem  near  it,  but  arc  turned  back  again,  in  order  that  by 
a  long  course  of  trials,  they  may  be  better  prepared  to  enjoy  it. 

a  Deut.  ii.  8. 


168.]        THE  ISRAELITES  DISCOURAGED  BY  THE  WAY.  123 

At  another  time  they  seem  almost  to  possess  it ;  and  then,  not 
long  after,  find  themselves  at  a  greater  distance  from  it  than 
ever.  Thus  "hope  deferred  maketh  their  heart  sick:"  and 
being  disappointed  in  their  expectations,  they  yield  to  great 
dejection  of  mind :  '  If  I  am  not  of  the  nmnber  of  God's  peo- 
ple, whence  have  I  these  desires?  if  I  am,  why  have  I  not 
those  attainments?' 

The  same  disquietude  arises  from  perplexities  of  any  kind, 
where  the  promise,  and  the  providence,  of  God  appear  at  vari- 
ance with  each  other.  Not  being  able  to  account  for  the 
Lord's  dealings  towards  them,  "  their  souls  are  cast  down,  and 
greatly  disquieted  within  them."] 
2.  A  long  protracted  trial — 
[Forty  years  of  trial  was  a  long  period :  and  the  nearer 
they  came  to  its  completion,  the  longer  every  day  appeared. 
Hence  this  fresh  order  to  go  back  to  the  Red  Sea,  and  there 
to  recommence  their  travels,  quite  overwhelmed  them. 

And  how  do  long-continued  afllictions  operate  on  us?  For  a 
season  we  can  bear  up  under  them:  but  when  pains  of  body,  or 
distress  of  mind,  are  lengthened  out;  when  the  clouds,  instead 
of  dispersing,  tliicken,  and  storms  of  trouble  are  gathering  all 
around  us ;  then  patience  is  apt  to  fail,  and  the  mind  sinks  under 
its  accumulated  trials.  Because  "  our  strength  is  small,  we  faint 
under  our  adversity."  Even  Job,  that  bright  pattern  of  patience, 
who  after  the  heaviest  losses  could  say,  "  The  Lord  gave  and 
the  Lord  hath  taken  away,  blessed  be  the  name  of  the  Lord ; " 
even  he,  I  say,  fainted  at  last,  and  cursed  the  day  of  his  birth. 
And  he  must  be  endued  v^dth  an  uncommon  measure  of  grace, 
who  under  such  circumstances  can  say  with  Paul,  "  None  of 
these  things  move  me."] 

That  we  may  see  how  their  discouragement  ope- 
rated, let  us  consider, 

n.  The  effects  produced  by  it — 

Their  minds  being  discomposed,  they  immediately 
gave  way  to, 

1.  A  dissatisfied  spirit — 

[Many  were  the  blessings  which  they  received  from  the 
hand  of  God :  they  lived  by  a  continual  miracle :  they  were  pro- 
vided with  water  out  of  a  rock,  and  with  manna  daily  from  the 
clouds  :  and  yet  they  complain,  "  There  is  no  bread,  neither  is 
there  any  water:  and  our  soul  lotheth  this  light  bread."  Be- 
cause they  did  not  partake  of  that  variety  which  the  nations 
aroimd  them  enjoyed,  they  were  discontented:  or  rather,  be- 
cause they  were  offended  \\dth  the  order  to  go  back  unto  the 
Red  Sea,  they  were  displeased  with  every  thing. 


124  NUMBERS,  XXI.  4.  [168. 

What  a  picture  is  tliis  of  human  frailty !  The  mmd  cliscovu-aged 
on  one  account,  looks  not  out  for  circumstances  of  alleviation 
and  comfort,  but  gives  itself  up  to  disquietude  and  dejection. 
Temporal  blessings  lose  all  their  relish.  Let  even  the  bread  of 
life  be  administered  to  persons  in  such  a  frame,  they  can  taste 
no  sweetness  in  it ;  the  promises  of  God  seem  not  suited  to 
their  case;  nor  are  they  sufficient  for  their  support.  They  "can- 
not hear  the  voice  of  the  charmer,  charm  he  never  so  wisely." 
If  they  even  turn  their  minds  to  the  right  object,  it  is  only  to 
confirm  their  own  doubts,  and  to  augment  their  own  sorrows. 
Their  experience  is  like  that  of  Asaph,  "  My  sore  ran  in  the 
night,  and  ceased  not ;  my  soul  refused  to  be  comforted :  I 
remembered  God,  and  was  troubled'^."] 

2.  A  murmuring  spirit — 
[How  lamentable  to  hear  them  on  this  occasion  accusing 
God  and  his  servant  Moses  of  having  brought  them  out  of 
Egypt  with  a  view  to  deceive  their  expectations  and  to  kill 
them  in  the  wilderness  !  But  the  mind,  once  thrown  off  its 
bias,  will  stop  short  of  nothing,  unless  it  be  restrained  by  the 
grace  of  God ".  Let  any  one  that  has  been  in  deep  affliction, 
look  back  and  see,  whether  he  has  not  found  his  mind  rise 
against  the  immediate  authors  of  his  calamities,  and  ultimately 
against  God  himself,  for  having  appointed  him  so  hard  a  lot  "^  ? 
It  is  true,  we  do  not  perhaps  intend  to  accuse  God ;  but  we  do 
it  m  effect ;  because,  whoever  be  the  instrument,  it  is  his  hand 
that  smites.  Whether  Chaldeans  or  Sabeans  invaded  the  pro- 
perty of  Job,  or  tempests  destroyed  Iris  family,  the  holy  sufferer 
referred  the  events  to  God,  as  their  true  author.  Without 
God,  not  a  hair  of  our  head  could  be  touched,  even  if  the  whole 
world  were  confederate  against  us  :  when  therefore  we  murmur 
at  the  calamities  we  suffer,  we  murmur  in  reality  against  him 
who  sends  them.] 

It  may  be  asked  perhaps.  How  could  they  help 
yielding  to  this  discouragement  ?  That  they  might 
have  done  so,  will  appear,  whilst  we  shew, 

III.    The  way  in  which  they  should  have  fortified 
themselves  against  it — 
It  behoved  them  in  this  trouble,  as  indeed  in  every 
other,  to  consider, 

1.  Whence  it  came — 

[It  did  not  spring  out  of  the  dust ;    it  came  from  God ; 

even  from  him  who  had  brought  them  out  of  Egypt,  and  had 

supported  them  to  that  very  hour.    Had  they  not  had  evidence 

enough   of  God's  power  and  goodness  during  the  nine  and 

b  Ps.  Ixxvii.  2,  3.  c  Isai.  viii.  21,  22.  ^  Prov.  xix.  3. 


168,1        THE  ISRAELITES  DISCOURAGED  BY  THE  WAY.  125 

thirty  years  that  they  had  continued  in  the  wilderness  ?  and  did 
it  not  become  them  to  place  their  confidence  in  him,  though 
they  could  not  see  the  immediate  reason  of  his  dispensations  ? 
Thus  should  we  do,  when  tempted  to  disquietude  and 
despondency :  we  should  say,  "  It  is  the  Lord ;  let  him  do 
what  seemeth  him  good:"  "  the  cup  which  my  Pather  hath 
given  me,  shall  I  not  drink  it?"  Yes;  "when  walking  in 
darkness,  we  should  stay  ourselves  upon  our  God  ;"  and  deter- 
mine with  Job,  "  Though  h©  slay  me,  yet  will  I  trust  in  him." 
This  was  the  expedient  to  which  David  resorted  in  the  midst  of 
all  his  troubles,  and  which  he  found  effectual  to  compose  his 
mind  ;  "  he  encouraged  himself  in  the  Lord  his  God*^."] 

2.  For  what  end  it  was  sent — 

[God  has  expressly  stated  the  end  for  which  he  tried  them 
so  long  in  the  wilderness  :  it  was,  "  to  humble  them,  and  to 
prove  them,  that  they  might  know  what  was  in  their  hearts^." 
And  was  not  the  prospect  of  such  an  end  sufficient  to  reconcile 
them  to  the  means  used  for  the  attainment  of  it  ?  Let  us  also 
consider  the  ends  for  which  our  afflictions  are  sent :  are  they 
not  sent  Math  a  view  to  make  us  "  partakers  of  his  holiness?" 
Who  would  be  discouraged  at  his  trials,  if  he  reflected  on  the 
necessity  which  there  is  for  them,  and  the  blessed  fruit  that 
shall  spring  from  them  ?  Doubtless,  they  are  "  not  joyous  for 
the  present,  but  grievous  :"  nevertheless  the  refiner's  fire  may 
well  be  endured,  if  only  it  purge  us  from  our  dross,  and  make 
us,  as  "  vessels  of  honom-,  meet  for  our  Master's  use."] 

3.  The  certain  issue  of  it,  if  duly  improved — 

[They  were  well  assured  that  God  would  fulfil  his  promises. 
Even  their  recent  victory  over  the  Canaanites  was  a  pledge  and 
earnest  of  their  future  conquests.  What  if  they  did  not  under- 
stand the  way  of  the  Lord  ?  The  direction  they  had  taken  at 
their  first  departure  from  Egypt  had  appeared  to  their  fathers 
to  be  erroneous  :  but  it  had  proved  "  the  right  way ;"  and  they 
should  have  been  satisfied,  that  this,  though  alike  mysterious, 
would  have  a  similar  issue  ;  and  that  the  number  and  greatness 
of  their  trials  would  ultimately  redound  to  the  glory  of  theu- 
God,  and  to  their  own  real  happiness 

Thus  we  should  bear  in  mind  that  all  our  afllictions  are 
working  together  for  good,  and  that,  "  light  and  momentary  in 
themselves,  they  are  working  for  us  a  far  more  exceeding  and 
eternal  weight  of  glory."  Did  we  but  consider  this,  we  shoidd 
be  content  to  suffer,  till  we  had  filled  up  our  appointed  mea- 
sure :  yea,  we  should  even  "  glory  in  oui-  tribulations,"  know- 
ing that  we  are  to  be  "  made  perfect  by  them,"  and  that  "  they 
are  our  appointed  way  to  the  kingdom  of  heaven."] 

^  1  Sam.  XXX.  6.  with  Ps.  xlii.  11.  f  Deut.  viii.  2. 


126  NUMBERS,  XXI.  8, 9.  [169. 

Application — 

[Certain  it  is  that  "  we  have  need  of  patience,  in  order 
that,  when  we  have  done  the  will  of  God,  we  may  inherit  the 
promises."  But  let  not  any  of  the  sons  and  daughters  of 
affliction  yield  to  discouragement.  If  their  trials  he  great, 
their  supports  and  consolations  shall  be  great  also.  Are  they 
particvilarly  discovu-aged  at  the  thought  of  their  weakness  and 
sinfulness  ?  let  them  recollect,  what  a  fuhiess  of  merit  and  of 
grace  is  treasured  up  for  them  in  Jesus ;  that  "  Avhere  sin  has 
abounded,  liis  grace  shall  much  more  abound ;  and  that  liis 
strength  shall  surely  be  perfected  in  their  weakness."] 


CLXIX. 

THE    BRASEN    SERPENT. 

Numb.  xxi.  8,  9.  And  the  Lord  said  unto  Moses,  Make  thee 
a  fiery  serpent,  and  set  it  upon  a  pole:  and  it  shall  come  to 
2niss,  that  every  one  that  is  bitten,  ivhen  he  looketh  upon  it, 
shall  live.  And  Moses  made  a  serpent  of  brass,  and  put  it 
upo7i  a  pole:  and  it  came  to  pass,  that  if  a  serpent  had  bitten 
any  man,  when  he  beheld  the  serpent  of  brass,  he  lived. 

IT  is  said  in  Scripture,  that,  ''  where  sin  hath 
abounded,  grace  shall  much  more  abound."  This 
declaration,  if  received  as  a  licence  for  sin,  would 
be  pernicious  in  the  extreme  :  but,  if  taken  as  an 
encouragement  to  repent,  its  tendency  is  most  con- 
solatory and  beneficial.  That  God  has  magnified  his 
grace  towards  the  most  unworthy  of  men,  and  even 
taken  occasion  from  their  wickedness  to  display  the 
unbounded  extent  of  bis  own  mercy,  is  certain :  we 
need  only  read  the  history  of  the  Israelites  in  the 
wilderness,  and  we  shall  be  fully  convinced  of  this. 
Their  conduct  was  most  perverse.  They  were  truly 
a  stiff-necked  people.  Notwithstanding  all  their  ex- 
perience of  God's  kindness  towards  them,  they  could 
never  confide  in  him,  but  were  always  murmuring, 
and  always  rebelling.  By  their  wickedness  they 
brought  down  upon  themselves  the  divine  judgments ; 
but  no  sooner  did  they  implore  forgiveness,  than  God 
returned  to  them  in  mercy,  and  put  away  his  judg- 
ments far  from  them.  We  have  a  very  singular  in- 
stance of  this  in  the  history  before  us ;  where  we  are 
informed,  that  God  had,  on  account  of  their  murmur- 


169.1  THE  BRASEN  SERPENT.  127 

ings,  sent  fiery  flying  serpents  to  destroy  them;  but, 
on  the  intercession  of  Moses,  had  appointed  them  an 
easy  remedy,  by  the  use  of  which  their  wounds  were 
healed,  and  their  calamities  removed. 

We  propose  to  consider, 
I.  The  appointment  itself — 

The  need  of   God's  interposition  was  exceeding 
urgent — 

[The  wilderness  abounded  with  serpents,  such  as  the  camp 
was  now  infested  with^.  They  were  of  a  very  mahgnant  nature, 
causing  by  their  bite  a  fatal  inflammation^.  Multitudes  of  the 
people  had  been  bitten  by  them:  many  were  dying;  and  many 
were  already  dead.  In  vain  did  any  of  them  seek  an  antidote 
against  the  venom,  with  which  they  were  in  hoiu:ly  expectation 
of  being  infected :  nor  could  any  means  be  devised  to  abate  its 
force.  What  then  could  the  people  do?  To  arm  themselves 
against  the  danger,  was  impossible:  they  were  assailable  on 
every  side :  the  serpents  being  winged,  their  assaults  were  irre- 
sistible. In  this  extremity,  they  apply  themselves  to  Him,  who 
alone  was  able  to  deliver.  They  humble  themselves  before  their 
God ;  and  they  entreat  Moses  to  intercede  for  them.  If  God 
have  not  mercy  on  them,  they  must  all  perish.  Such  was  the 
extremity  to  which  they  were  reduced.] 

But  the  manner  in  which  he  interposed  was  strange 
and  unaccountable — 

[God  ordered  a  serpent  to  be  made  of  brass,  as  like  as 
possible  to  those  which  bit  the  people :  and  that  serpent  he  com- 
manded to  be  erected  on  a  pole,  in  order  that  the  wounded  per- 
sons might  look  unto  it  and  be  healed.  But  what  connexion 
was  there  between  the  means  and  the  end?  Of  what  use  could  a 
piece  of  brass  be,  or  what  could  it  signify  of  what  shape  it  was? 
Of  what  service  could  it  be  to  look  upon  it?  If  it  were  used  in 
a  way  of  friction ;  or  if  it  were  reduced  to  powder  and  swallowed ; 
or  any  mixture  were  made  wdth  an  infusion  of  brass  in  it ;  one 
might  suppose  it  possible  that  such  a  prescription  might  be  of 
some  use :  there  might  be  some  aflinity  between  the  remedy  and 
the  disease :  but,  when  such  an  order  as  that  in  our  text  was 
given,  it  seemed  rather  as  if  God  were  only  "  laughing  at  their 
calamity,  and  mocking,  now  that  their  fear  was  come."] 

Strange  however  as  this  might  appear  at  the  time, 
the  reason  of  it  is  clear  to  us,  who  know, 

^  Deut.  viii.  15. 

^  They  are  probably  called  "  fiery"   on  this  account,  rather  than 
from  their  colour. 


128  NUMBERS,  XXI.  8,  9.  [l69. 

II.   The  mystery  contained  in  it — 

That  the  deepest  mysteries  of  om-  holy  rehgion  were 
shadowed  forth  hy  it,  we  are  well  assured,  because 
our  blessed  Lord  has  expressly  referred  to  it  as  illus- 
trative and  explanatory  of  them.  Let  us,  for  distinct- 
ness' sake,  consider, 

1.  The  provision  made — 

[God  ordered  that  a  brasen  serpent  should  be  made  like 
mitothe  other  serpents,  (butwithovit  their  venom;)  and  that  it 
should  be  erected  on  a  pole  in  the  midst  of  the  camp.  And 
herein  was  a  great  mystery.  What,  I  would  ask,  is  the  provi- 
sion which  God  has  made  for  the  recovery  of  a  ruined  world  ? 
Has  he  not  sent  his  only  dear  Son  into  the  world,  to  be  made 
"  in  the  likeness  of  sinful  flesh,"  yea,  to  be  "  made  in  all  things 
like  unto  us,  sin  only  excepted"^?"  Has  he  not  caused  that 
glorious  Person  to  be  suspended  on  a  cross,  and  to  yield  up  his 
own  life  a  sacrifice  for  sin  ?  Has  he  not  moreover  commanded 
that  in  every  place,  and  in  every  age,  that  adorable  Saviour 
should,  by  the  preaching  of  the  everlasting  Gospel,  be  "  evi- 
dently set  forth  crucified  before  the  eyes  of  men''  ? "  Here  then 
we  behold  that  which  was  prefigured  by  the  brasen  serpent. 
In  affirming  this,  we  speak  only  what  our  Lord  himself  has 
declared^.  Indeed  on  several  difierent  occasions  cbd  he  refer 
to  this  type,  as  to  receive  in  due  season  its  accomphshment  in 
him^.  O  how  are  we  indebted  to  God  for  the  light  of  his 
blessed  Gospel !  Little  did  the  Israelites  know  what  a  stupen- 
dous mercy  was  here  exhibited  to  their  view.  Doubtless,  as  a 
mere  ordinance  for  the  healing  of  their  bodies,  they  would  be 
thankfid  for  it ;  but  how  thankful  should  we  be,  who  see  in  it 
such  a  wonderful  provision  for  our  souls  !  Let  us  contemplate 
it :  God's  co-equal,  co-eternal  Son,  Jehovah's  Fellow,  made 
incarnate !  The  Deity  himself  assuming  our  nature  with  all  its  sin- 
less infirmities,  and  dying  an  accursed  death  upon  the  cross !  and 
this  too  for  the  salvation  of  his  own  rebellious  creatures  !  O  let 
us  never  for  one  moment  forget,  that  this  is  the  means  which 
God  has  appointed  for  our  delivei'ance  from  death  and  hell :  let 
us  contemplate  it,  till  our  hearts  are  altogether  absorbed  in 
wonder,  love,  and  praise.] 

2.  The  direction  given — 

[The  only  thing  which  the  Israelites  had  to  do,  was,  to 
look  unto  the  brasen  serpent.  There  was  nothing  else  re- 
quired of  them  :  they  were  not  first  to  heal  themselves  in  part ; 
or  to  apply  any  other  remedy  in  conjunction  with  this:  nor 

c  Rom.  viii.  3.  with  Heb.  ii.  17.  and  iv.  15.  ^  Gal.  iii.  1. 

e  John  iii.  14.  f  John  viii,  28.  and  xii.  32. 


169.1  "^^^  BRASEN  SERPENT.  129 

were  they  to  do  any  thing  either  to  merit,  or  to  increase  its 
efficacy :  they  were  simply  to  look  unto  the  serpent,  as  God's 
ordinance  for  their  recovery.  Here  then  we  behold  a  further 
mystery.  Never  from  the  foundation  of  the  world  was  the  way 
of  salvation  more  plainly,  more  fully,  or  more  intelligibly  de- 
clared, than  in  this  simple  method  of  obtaining  the  desired 
blessing.  Salvation  is  only  and  entirely  by  faith  in  Christ. 
The  direction  which  Christ  himself  gives  us  by  the  Prophet 
Isaiah,  is  this :  "  Look  unto  me,  and  be  ye  saved,  all  the  ends 
of  the  earth;  for  I  am  God,  and  there  is  none  else^."  And 
when  he  sent  forth  his  disciples  to  preach  his  Gospel,  he  espe- 
cially charged  them  to  declare,  that  "  he  who  believed,  should 
be  saved;  and  he  who  beHeved  not,  should  be  damned*^."  Many 
other  things  indeed  he  requires  of  his  people  :  he  requires  that 
they  should  repent,  in  order  to  evince  that  they  truly  desire 
mercy ;  and  that  they  should  obey,  in  order  to  manifest  that 
they  have  obtained  mercy ;  but  both  their  repentance  and  obe- 
dience are  carefully  excluded  from  the  office  of  justifying : 
justification  is  invariably  declared  to  be  by  faith  alone.  "  It  is 
by  faith  in  order  that  it  may  be  by  grace ' :"  and,  when  we 
have  learned  how  much  the  Israelites  did  for  the  healing  of  their 
bodies,  then  we  shall  know  how  much  our  own  works  are  to  pro- 
cure the  healing  of  our  souls.  In  this  view  the  type  before  us 
is  singularly  instructive  :  it  is  so  plain,  that  it  is  obvious  to  the 
meanest  apprehension;  so  comprehensive,  that  nothing  can  be 
added  for  the  elucidation  of  it ;  and  so  authenticated,  that  scep- 
ticism itself  cannot  doubt  either  its  reference  or  its  accom- 
plishment.] 

3.  The  effect  produced — 
[If  any  despised  the  remedy,  they  died :  whereas  not  a 
single  instance  occurred,  throughout  all  the  camp  of  Israel,  of 
any  person  resorting  to  it  in  vain.  However  desperate  his  state 
was,  however  distant  he  might  be  from  the  serjoent,  or  how- 
ever indistinctly  he  beheld  it,  the  effect  was  still  the  same  ; 
every  person  who  looked  to  it  as  God's  ordinance  for  the  healing 
of  his  wounds,  was  healed  by  it ;  he  was  healed  immediately, 
and  he  was  healed  perfectly.  The  man  that  can  see  no  mystery 
here,  is  blind  indeed.  We  may  defy  the  ingenuity  of  men  or 
angels  to  devise  any  means  whereby  the  efficacy  of  faith  in 
Christ  should  be  more  clearly  ascertained.  Plain  indeed  is 
that  declaration  of  St.  Paul,  "  All  that  believe,  are  justified 
from  all  things'^:"  but,  plain  as  it  is,  it  does  not  so  forcibly 
strike  the  mind,  as  does  the  typical  representation  in  our  text. 
All  the  questions  that  can  arise  respecting  the  nature  and  the 

g  Isai.  xlv.  22.  '>  Mark  xvi.  16. 

'  John  iii.  15.  with  Rom,  iv.  16.  and  xi.  6.  and  Eph.  ii.  8,  9. 

k  Acts  xiii.  39. 

VOL.  II.  K 


130  NUMBERS,  XXI.  8,  9.  [169. 

efficacy  of  faith,  are  here  distinctly  answered.  If  suppositions 
are  made  which  can  never  be  verified,  no  wonder  if  difficulties 
occur  wliich  cannot  be  solved  :  but  let  us  only  remember,  that 
faith  is  a  looking  to  Christ  for  salvation,  and  that  that  faith  is 
uniformly  and  universally  productive  of  good  works  ;  and  then 
we  can  no  more  doubt  its  efficacy  to  save  the  soul,  than  we  can 
doubt  the  veracity  of  God.  We  inquire  not,  whether  that  , 
faith  be  strong  or  weak ;  (though  doubtless  the  stronger  it  is, 
the  more  abundant  wAW.  be  its  fruits  :)  we  only  ask,  whether  it 
be  genuine  and  unfeigned ;  and  then  we  do  not  hesitate  to 
affirm,  that  the  possessor  of  it  "  shall  be  saved  : "  "he  shall  not 
be  ashamed  or  confounded  world  without  end^."] 

Address, 

1.  Those  who  are  averse  to  this  method  of  sal- 
vation— 

[Many  there  are  to  whom  the  doctrine  of  salvation  by  faith 
alone  is  an  object  of  disgust.  It  was  so  in  the  first  ages  of 
Christianity ;  and  it  is  so  still  to  the  greater  part  of  the  Chris- 
tian world.  But  though  the  cross  of  Christ  is  still,  as  formerly, 
"  to  the  Jews  a  stumbling-block,  and  to  the  Greeks  foolish- 
ness," yet  is  it  at  this  time,  as  it  was  then,  "  the  power  of  God 
and  the  wisdom  of  God°\"  If  it  be  objected,  that  to  be  saved 
by  faith  alone,  and  by  faith  in  One  who  saved  not  himself, 
appears  absurd;  we  answer.  That  such  an  objection  might 
with  just  as  much  reason  have  been  urged  against  the  healing 
of  dying  men  by  the  sight  of  a  brasen  serpent :  and  that  it  is 
not  for  us  to  prescribe  to  God  in  what  way  he  shall  save  a 
ruined  world.  It  is  not  for  us  to  dictate,  but  obey.  Were 
there  therefore  really  as  little  connexion  between  the  means 
and  the  end  in  the  gospel  salvation,  as  there  was  in  the  tj^ical 
representation  of  it,  it  would  still  be  our  duty  thankfully  to 
submit  to  the  remedy  proposed.  But  this  is  not  the  case  :  it 
would  be  easy  to  shew  that  there  is  a  wonderful  suitableness 
between  the  death  of  Clirist  as  an  atonement  for  sin,  and  the 
mercy  vouchsafed  to  us  for  his  sake  :  nor  is  there  a  less  suit- 
ableness between  our  exercise  of  faith  in  him,  and  his  com- 
munication of  grace  to  us.  But  without  entering  into  that 
discussion  at  present,  we  refer  to  the  type  as  decisive  of  the 
point.  "  Wash  and  be  clean,"  was  said  to  Naaman ;  "  Look 
and  be  healed,"  to  Israel ;  "  Believe  and  be  saved,"  to  us. 
This  is  Clirist's  message  to  a  guilty  world ;  and  "  blessed  is  he 
who  shall  not  be  offended  in  him."] 

2.  Those  who  have  experienced  its  saving  benefits — 
[The  brasen  serpent  was  carried  by  the  Israchtes  through- 
out all  the  remainder  of  their  journey  :  and,  if  they  had  been 

»  Acts  xvi.  31.  with  Isai.  xlv,  17.  "^1  Cor.  i.  23,  24. 


170.1  Balaam's  character.  131 

bitten  again  by  the  fiery  serpents,  they  would  doubtless  have 
had  recourse  again  to  the  remedy,  which  they  had  once  found 
to  be  eiFectual.  The  need  of  repeated  applications  to  our 
remedy  is  daily  recurring  ;  and,  thanks  be  to  God !  its  efficacy 
is  vmdiminished.  To  all  therefore  would  we  repeat  the  direc- 
tion before  given,  "  Look  unto  Christ  and  be  ye  saved,  all  the 
ends  of  the  earth."  If  those  around  you  doubt,  as  certainly 
they  wall  dovibt,  the  efficacy  of  faith,  let  them  read  it  in  your 
whole  conduct :  let  them  see  that  your  corruptions  are  morti- 
fied, and  your  evil  dispositions  are  healed.  Let  them  see  that 
there  is  a  difference  between  you  and  those  around  you,  and 
such  a  difference  too,  as  nothing  but  faith  in  Christ  can  pro- 
duce. They  will  be  boasting  of  other  remedies,  which,  in  spite 
of  their  utmost  exertions,  they  will  find  ineffectual :  but  let 
them  see  in  you  the  superior  excellence  of  tliat,  which  God 
has  revealed  in  his  Gospel.  Declare  to  them  the  way  of  life : 
exalt  the  Lord  Jesus  in  their  eyes  :  commend  him  to  them  with 
your  lips ;  but  most  of  all  commend  him  to  them  in  your  Hves. 
Li  a  word,  let  your  whole  conversation  be  a  visible  comment 
on  those  words  of  the  Apostle,  "  God  forbid  that  I  should  glory, 
save  in  the  cross  of  our  Lord  Jesus  Christ ;  by  whom  the  world 
is  crucified  unto  me,  and  I  unto  the  world"."] 

n  Gal.  vi.  14. 

CLXX. 

Balaam's  character. 

Numb.  xxii.  18,  19.  And  Balaam  answered  and  said  unto  the 
servants  of  Balak,  If  Balak  would  give  me  his  house  full  of 
silver  and  gold,  I  cannot  go  beyond  the  word  of  the  Lord  my 
God,  to  do  less  or  more.  Now  therefore,  I  pray  you,  tarry 
ye  also  here  this  night,  that  I  may  know  what  the  Lord  will 
say  unto  me  more. 

THE  study  of  human  nature  is  ever  profitable. 
Much  insight  into  it  may  be  gained  from  history ; 
much  from  converse  with  the  world;  much  from  the 
examination  of  our  own  hearts.  But  that  which  we 
acquire  from  a  perusal  of  the  Holy  Scriptures  is  the 
most  clear  and  certain,  because  we  have  all  the  cir- 
cumstances in  one  view  before  our  eyes,  and  have 
infallible  information  respecting  the  motives  and  prin- 
ciples by  which  the  different  agents  were  influenced. 
The  character  of  Balaam  is  peculiarly  instructive. 
He  was  a  man  eminent  as  a  soothsayer :  and  it  was 
supposed  that  he   could  influence  the  fate,   not  of 

K  2 


132  NUMBERS,  XXII.   18,  19.  [170. 

individuals  only,  but  of  nations,  by  his  sentence  of 
blessing  or  malediction.  Persons  of  his  description 
were  frequently  employed  by  kings  at  the  commence- 
ment of  a  war,  to  devote  their  enemies  to  destruction : 
and,  among  the  Romans,  an  officer  was  appointed 
particularly  to  that  office.  This  man  was  applied  to 
by  Balak,  the  king  of  Moab,  to  come  and  curse  Israel; 
who,  as  they  feared,  would  vanquish  them  all,  as  easily 
"  as  an  ox  licketh  up  the  grass."  This  message  gave 
occasion  to  Balaam  to  display  what  was  in  his  heart. 
We  propose  to  shew  you, 
I.  The  inconsistency  of  Balaam's  character — 

That  we  may  have  a  more  distinct  view  of  his  cha- 
racter, we  shall  notice  the  contrariety  which  there  was, 

1.  Between  his  sentiments  and  desires — 

[The  desires  of  man  by  nature  are  altogether  earthly  and 
sensual :  but  when  Hght  breaks  in  upon  his  mind,  and  he  is 
made  to  see  in  a  measure  the  evil  of  such  desires,  a  conflict 
begins  within  him.  It  is  in  this  state  that  multitudes  go  on : 
they  see  the  better  path,  and  approve  it  in  their  minds ;  but 
they  cannot,  will  not,  follow  it :  there  are  some  gratifications 
which  they  know  not  how  to  forego,  and  some  interests  which 
they  cannot  prevail  upon  themselves  to  give  up ;  and  hence  they 
proceed  in  a  painful  opposition  to  the  dictates  of  their  own  con- 
sciences, being  habitually  self-con\acted  and  self-condemned. 
They  "  hate  the  light,"  and,  as  the  ScriptiU'e  strongly  ex- 
presses it,  "  rebel  against  the  light." 

Such  was  the  state  of  Balaam.  His  views  of  divine  truth 
were  very  enlarged,  when  we  consider  the  age  and  country  in 
which  he  Hved.  He  had  a  considerable  knowledge  of  God  and 
his  perfections ;  yea,  of  Christ  also,  together  with  the  kingdom 
which  he  should  establish  upon  earth''.  He  was  acquainted  with 
the  nature  of  truly  spiritual  religion'';  and  saw,  not  only  the 
certainty  of  a  future  state,  but  the  certainty,  that,  in  that  state, 
there  would  be  an  inconceivable  difference  between  the  righteous 
and  the  wicked.  But  still  he  was  a  covetous  and  ambitious 
man :  and  as  soon  as  a  prospect  of  gratifying  his  evil  propensities 
was  opened  to  him,  he  bore  down  the  better  convictions  of  his 
own  mind,  and  determinately  set  himself  to  do  evil.] 

2.  Between  his  professions  and  conduct — 

[Who  that  had  heard  all  the  fine  speeches  which  he  made 
respecting  his  determination  to  adliere  to  the  will  of  God,  even 

a  Numb.  xxiv.  17 — 10.  ^  Mic.  vi.  6 — 8. 


lyo  1         Balaam's  character.  133 

though  he  should  be  able  to  gain  "  an  house  full  of  silver  and 
gold"  by  disobeying  it ;  and  his  pious  advice  to  Balak,  "  to  do 
justly,  and  to  love  mercy,  and  to  walk  humbly  with  God;"  who 
that  had  seen  him  apparently  so  fearful  of  stirring  a  step,  or 
speaking  a  word,  without  the  divine  coimsel  and  direction,  would 
not  have  conceived  him  to  be  a  pious  character?  Yet  from 
beginning  to  the  end  his  conduct  was  a  continued  course  of 
horrible  impiety.  After  he  had  once  consulted  God,  and  had 
received  from  him  a  determined  answer  that  "  he  shorJd  not  go 
with  the  messengers,  and  that  he  should  not  curse  Israel,  for 
that  they  were,  and  shoiild  be,  blessed ; "  what  had  he  to  do,  but 
to  dismiss  the  messengers  with  a  plain,  full,  deteiinined  answer? 
When  the  second  company  of  ambassadors  came,  he  should  not 
have  listened  to  them  a  moment;  but  should  have  been  as 
peremptory  in  his  answer  to  them  as  to  the  former.  His  second 
application  for  direction  was  only  an  insult  to  the  Divine  Majesty, 
and  a  spreading  of  a  net  for  his  own  feet.  God,  seeing  how  bent 
he  was  upon  the  attainment  of  his  own  ends,  (the  acquisition  of 
wealth  and  honour,)  no  more  interposed  with  authority  to  pre- 
vent him,  but  on  certain  conditions  gave  him  a  permission  to  go. 
No  sooner  was  a  conditional  permission  given,  than  Balaam, 
without  waiting  for  the  conditions,  set  out  upon  his  journey. 
God,  in  mercy  to  him,  interposed  by  a  miracle  to  obstruct  his 
way;  and  caused  a  dumb  ass  to  reprove  him'':  but  even  this 
produced  nothing  more  than  a  momentary  conviction  of  his  sin, 
which  however  he  was  still  determined  to  persist  in:  and, 
having  obtained  from  the  angel,  what  he  construed  into  a 
permission  to  proceed,  but  which  was  rather  a  declaration  that 
the  ends  of  his  jom'ney  should  be  defeated;  (for  that  he  shovild 
not  be  permitted  to  speak  any  thing  which  was  not  put  into 
his  mouth  by  God  himself;)  onward  he  goes,  and  addresses  him- 
self to  his  impious  work  with  activity  and  perseverance.  In  all 
his  renewed  endeavours  to  curse  Israel,  he  found  himself  con- 
strained to  bless  them,  insomuch  that  Balak,  furiously  enraged 
against  him,  dismissed  him  without  any  of  the  riches  or  honom's 
which  he  had  so  eagerly  sought  after.  Now,  it  might  be  hoped, 
that  Balaam  at  last  should  see  his  error,  and  humble  himself 
for  his  iniquity.  But,  instead  of  this,  he  devised  a  plan  whereby 
that  people,  who  could  not  be  subdued  by  arms,  might  be  be- 
guiled into  sin,  and  thereby  subjected  to  the  displeasure  of 
their  Almighty  Protector.  He  advised  Balak  to  make  use  of 
the  Midianitish  women,  first  to  allure  them  to  fornication,  and 
then  to  draw  them  to  idolatry;  and  by  this  means  to  destroy 
the  souls  of  those,  whom  he  could  not  otherwise  injure*^.  Now 
compare  this  wdth  all  his  professions  of  reverence  for  God,  of 

<=  ver.  22 — 34.  with  2  Pet.  ii.  16. 

^  Compare  Numb.  xxxi.  16.  with  Rev.  ii.  14. 


134  NUMBERS,  XXIL  18,  19.  [170. 

regard  for  holiness,  and  of  a  desire  after  everlasting  happiness ; 
and  what  an  astonishing  inconsistency  will  appear! 

But,  in  truth,  though  his  circumstances  were  peculiar,  liis 
state  is  common.  Many,  many  are  the  people,  who,  amidst 
high  professions  of  regard  for  religion,  are  as  much  actuated 
by  love  of  wealth  and  honour  as  ever  Balaam  was ;  and,  if  they 
can  only  obtain  their  own  ends,  are  as  little  scrupulous  as  he 
about  the  means.  Svich  are  they  who  resemble  the  ancient 
Pharisees,  on  the  one  hand;  and  such  also  are  the  descendants 
of  Judas  and  of  Demas,  on  the  other  hand.  Such  characters 
abounded  even  in  the  apostolic  age  ^ :  and  we  must  not  wonder, 
if  they  be  to  be  found  also  in  the  present  day*^.] 

In  the  course  of  this  history,  whilst  we  mark  the 
inconsistency  of  Balaam,  we  cannot  but  notice  also, 

II.  The  consequences  resulting  from  it — 

Let  us  attend  to  those  which  resulted, 
1.  To  his  employers — 

[Balak  had  raised  his  expectations  high,  and  had  hoped  to 
derive  great  advantage  from  the  aid  of  Balaam :  "  I  know  that 
he  whom  thou  blessest,  is  blessed ;  and  he  whom  thou  cursest, 
is  cursed."  But,  after  all  his  expense  and  trouble,  he  found 
that  he  had  trusted  to  a  broken  reed ;  and  was  constramed  to 
dismiss  with  indignation  the  man,  whom  he  had  so  anxiously 
endeavoured  to  interest  in  his  favour. 

What  a  picture  does  this  afford  us  of  the  disappointment  too 
often  generated  in  the  minds  of  men  by  hypocritical  professors! 
One  perhaps,  having  heard  of  the  religious  principles  of  such 
or  such  a  servant,  promises  himself  the  highest  satisfaction  in 
connexion  wdth  him :  but  finds  liim,  after  all,  conceited,  idle,  de- 
ceitful, disobedient.  Another  deals  \\\Xh  such  or  such  a  trades- 
man, in  expectation  that  he  shall  find  in  him  the  integrity  suited 
to  his  religious  professions:  but  soon  learns,  that  others,  who 
know  nothing  of  religion,  are  more  honourable,  and  more  to  be 
depended  on,  than  he.  Another  contracts  a  matrimonial  alliance, 
from  the  presumption,  that  the  person's  sentiments  will  have  a 
suitable  influence  on  his  conduct :  but  learns  afterwards,  by  bitter 
experience,  that  asperities  of  temper,  and  imprudences  of  conduct, 
even  such  as  any  moi'al  person  would  be  ashamed  of,  are  too 
often  cloked  under  a  garb  of  religion,  and  gratified,  to  the  utter 
subversion  of  domestic  happiness.  Need  we  say,  what  a  stab 
such  conduct  gives  to  religion,  or  what  a  stumbling-block  it  lays 
in  the  way  of  the  ungodly  ?  Truly,  through  such  persons  "  the 
way  of  truth  is  evil  spoken  of,"  the  prejudices  of  thousands  are 
confirmed,  and  the  name  of  our  God  and  Saviour  is  blasphemed.] 

*=  See  2  Pet.  ii.  14,  15.  with  Rev.  ill.  1.  and  former  partof  ver.  9. 
f  Ezek.  xxxiii.  31. 


170.1  Balaam's  character.  135 

2.  To  Israel— 

[Though  the  enchantments  of  Balaam  were  unavailing,  his 
diabolical  advice  was  but  too  successful:  the  Israelites,  unable  to 
resist  the  allurements  of  the  Midianitish  women,  were  betrayed 
into  an  unlawful  commerce  with  them;  and  thus  fell  into  the 
snare  which  Balak  had  laid  for  them,  and  brought  upon  them- 
selves the  heavy  displeasure  of  their  God. 

And  are  not  hypocritical  professors  a  snare  to  many  ?  Do 
they  not,  either,  by  a  spirit  of  disputation,  turn  weak  believers 
"  from  the  simplicity  of  the  Gospel ;"  or,  by  a  spirit  of  licen- 
tiousness, (which  they  call  liberty,)  induce  them  to  violate  their 
own  consciences  ?  Multitudes  of  such  professsors  there  have 
been,  and  yet  are,  in  the  Christian  Church ;  nor  will  it  ever  be 
known  till  the  day  of  judgment,  how  many  "  weak  brethren, 
for  whom  Christ  died,  have  perished"  through  their  means ^.] 

3.  To  himself— 

[It  might  have  been  hoped,  that  after  having  been  con- 
strained to  bless  Israel,  and  thus  to  lose  "  the  rewards  of  divi- 
nation" which  he  coveted,  he  would  have  seen  "  his  error,"  and 
repented  of  it.  But  this  is  very  rarely  the  lot  of  those,  who 
proceed  for  any  time  in  a  wilful  opposition  to  the  convictions  of 
their  own  minds :  they  generally  become  "  seared  in  their  con- 
sciences," and  hardened  in  their  sins.  Thus  it  was  with  Balaam. 
Though  foiled  for  the  present  in  his  hopes  of  gain,  he  would  not 
relinquish  his  pursuit  of  it,  but  stiU  continued  among  the  Mi- 
dianites,  and  soon  afterwards  was  involved  in  their  destruction '\ 
What  a  lesson  does  this  teach  us !  What  a  prospect  does  it 
afford  to  all  who  yield  themselves  to  the  dominion  of  an  unhal- 
lowed appetite !  How  vain  his  wish  to  have  "  his  end  like  that 
of  the  righteous,"  when  he  would  not  resemble  them  in  his  life ! 
And  truly,  if  we  follow  his  steps,  we  shall,  like  him,  perish 
miserably  at  last  among  the  enemies  of  God. J 

Learn  then  from  this  history, 

1.  The  danger  of  indulging  any  besetting  sin — 

[The  sin  of  Balaam  was  covetousness :  and  we  see  how  it 
hurried  him  from  one  iniquity  to  another,  till  it  brought  him 
finally  to  destruction,  both  of  body  and  soul.  Nor  is  this  an 
uncommon  case.  There  is  scarcely  any  principle  more  common, 
or  more  destructive,  than  a  desire  after  wealth  and  preferment. 
"  The  love  of  money,"  says  the  Apostle,  "  is  the  root  of  all  evil : 
and  many,  by  coveting  after  it,  have  erred  from  the  faith,  and 
pierced  themselves  through  wdth  many  sorrows'."  The  facility 
with  which  men  deceive  themselves  in  relation  to  this  principle, 

e  1  Cor.  viii.  9 — 12.  ^  Numb.  xxxi.  8.  Josh.  xiii.  22. 

i  1  Tim.  vi.  9,  10. 


136  NUMBERS,  XXIL  31.  [l71. 

renders  it  peculiarly  dangerous.  It  scarcely  ever  appears  in  any 
other  light  than  as  a  venial,  at  least,  if  not  a  commendable, 
quality.  It  is  likely  that  Balaam  himself  did  not  see  the  ex- 
tent of  his  own  iniquity :  he  probably  conceived  himself  to  be 
sohcitous  only  to  know  and  do  the  will  of  God.  But  an 
inspired  Apostle  says  of  him,  that  "he  loved  the  wages  of  un- 
righteousness," and  "  ran  greedily  after  error  for  reward."  Be- 
ware then.  Brethren,  lest,  whilst  ye  think  yourselves  only  prudent 
and  discreet,  God  liimself  should  "choose  your  delusions," 
"  give  you  up  to  a  reprobate  mind,"  impute  the  same  as  sin  imto 
you,  and  assign  you  your  doom  amongst  his  enemies.  What- 
ever excites  in  you  even  a  wish  to  violate  the  commands  of 
God,  will,  if  not  restrained  and  mortified,  assuredly  "  drown 
you  in  destruction  and  perdition."] 

2.  The  necessity  of  acting  conformably  with  our 
principles  and  professions — 

[Happy  would  it  have  been  for  Balaam,  if  he  had  so  done  ! 
But  of  what  use  was  his  knowledge  of  God,  whom  he  did  not 
fear  ;  or  his  \iews  of  Christ,  whom  he  did  not  love  ?  Of  what 
benefit  was  his  knowledge  of  men's  duty,  when  he  would  not 
practise  it ;  or  his  persuasion  of  a  future  judgment,  for  which 
he  made  no  exertions  to  prepare  ?  These  things  served  only 
to  enhance  his  gvdlt,  and  to  aggravate  his  condemnation.  Thus 
will  it  be  with  us :  "  it  were  better  never  to  have  knovm  any 
tiling  of  the  way  of  righteousness,  than  to  "  oppose  it,  or  "  de- 
part from  it."  "  The  servant  that  knew  his  Lord's  will  and  did 
it  not,  shall  be  beaten  with  more  stripes,  than  the  servant  who 
sinned  through  ignorance."  I  would  earnestly  entreat  you 
therefore,  Brethren,  to  walk  according  to  the  light  which  you 
possess.  Do  not,  like  Balaam,  "  imprison  the  truth  in  unright- 
eousness :"  do  not  "  profess  that  you  know  God,  and  at  the 
same  time  in  your  works  deny  him  :"  but  rather  be  yourselves 
examples  unto  others,  that  they  may  in  you  behold  the  sanc- 
tifying efficacy  of  your  faith,  and  the  excellency  of  that 
religion  you  profess.] 

CLXXI. 

BALAAM  OBSTRUCTED  BY  THE  ANGEL. 

Numb.  xxii.  31.  Then  the  Lord  opened  the  eyes  of  Balaam, 
and  he  saw  the  Angel  of  the  Lord  standing  in  the  way,  and 
his  sword  drawn  in  his  hand :  and  he  bowed  down  his  head, 
a7id  fell  flat  on  his  face. 

THE  ministry  of  angels  is  frequently  asserted  both 
in  the  Old  and  New  Testament :  but,  because  it  is 
not  seen,  it  is  scarcely  beheved  amongst  us.     Never- 


171.1  BALAAM  OBSTRUCTED  BY  THE  ANGEL.  137 

theless,  there  is  not  any  doctrine  more  fully  esta- 
blished than  this ;  nor  scarcely  any  more  clearly 
exemplified.  We  need  only  look  to  the  passage  before 
us ;  and  there  we  see  an  angel  deputed  to  intercept 
Balaam  in  his  way  to  Midian,  and  to  stop  him  in  his 
career  of  wickedness.  Whether  the  angel  were  the 
Son  of  God  himself,  "  the  Angel  of  the  Covenant," 
with  whom  Jacob  afterwards  wrestled  %  we  will  not 
absolutely  determine  :  but  the  context  seems  to  coun- 
tenance the  idea  that  it  was^.  At  all  events  he  had 
the  appearance  of  an  angel,  and  acted  in  the  capacity 
of  a  messenger  from  heaven.  For  a  considerable 
time  Balaam  did  not  see  him ;  though  the  beast  on 
which  he  rode,  both  saw,  and  endeavoured  to  avoid 
him.  The  whole  story  is  so  singular,  that  some  have 
represented  it  as  a  vision.  But,  whilst  that  mode  of 
accounting  for  the  circumstances  renders  them  not  at 
all  less  miraculous  than  the  more  obvious  interpre- 
tation, (for  a  divine  agency  would  be  as  necessary  in 
that  case,  as  in  the  other,)  it  directly  opposes  the 
assertions  of  the  historian,  and  the  testimony  of  an 
inspired  Apostle  ^  We  can  have  no  doubt  but  that 
the  facts  happened  as  they  are  related :  and,  that  we 
may  present  them  before  you  in  a  more  easy  manner, 
we  will  call  your  attention  to  some  observations 
founded  upon  them. 

I.  God  often  mercifully  interposes  to  obstruct  sinners 
in  their  ways — 

[Balaam,  though  he  professed  to  be  acting  by  the  divine 
appointment,  was  in  reality  going  in  opposition  to  the  will  of 
God.  The  permission  which  had  been  granted  him  condition- 
ally, he  had  construed  as  unconditional ;  and  when  God  had 
declared  that  Israel  should  be  blessed,  Balaam  was  going  with 
a  desire  and  purpose  to  curse  them.  God,  to  awaken  him  to 
a  sense  of  his  wickedness,  sent  an  angel  to  stop  him  in  his 
way,  and  to  make  known  to  him  the  evil  of  his  conduct. 

It  is  thus  that  God  often  interposes  to  arrest  the  progress  of 
sinners,  and  prevent  the  commission  of  iniquity.  We  say  not, 
that  he  often  proceeds  precisely  in  this  way :  he  has  a  great 
variety  of  ways  in  which  he  carries  this  gracious  purpose  into 

a  Hos.  xii.  3 — 5. 

^  See  ver.  32,  35.  "  perverse  before  me" — "the  word  that  /shall 
speak."  <=  2  Pet.  ii.  16. 


138  NUMBERS,  XXIL  31.  [171. 

execution.  Elihu,  in  liis  address  to  Job,  directly  affirms,  that 
God  does  interpose,  and  in  a  variety  of  ways  too,  for  this  gra- 
cious end  '^:  and  the  Scriptures  universally  attest  the  truth  of  his 
remark.  Sometimes  God  endeavours  to  divert  men  from  their 
purpose  by  a  dream,  (as  Pilate,  by  a  dream  of  his  wife*^;)  some- 
times b}'  a  \ision,  (as  Saul,  in  his  way  to  Damascus'^;)  sometimes 
by  a  judgment,  (as  Jeroboam,  when  he  stretched  out  his  hand 
against  the  man  of  God^;)  sometimes  by  a  human  monitor, 
(as  David,  by  Abigail^;)  and  sometimes  by  an  unforeseen 
occurrence,  (as  Saul,  when  having  encompassed  David  with  his 
army,  was  called  away  from  him  by  a  sudden  invasion  of  the 
Philistines  \)  We  cannot  enumerate,  nor  indeed  conceive,  the 
infinite  variety  of  methods  by  wliich  God  withstands  sinners ; 
but  all  of  us,  on  reflection,  must  acknowledge  both  the  reality 
and  frequency  of  his  interpositions. 

How  often  has  it  happened  that  the  thief,  the  robber,  the 
housebreaker,  and  the  murderer,  have  been  deterred  from  their 
purpose  by  the  approach  of  some  unexpected  person,  or  by 
some  suggestion  of  their  own  minds !  How  often  have  persons 
under  a  strong  temptation  to  gratify  their  lusts,  been  kept  from 
the  actual  commission  of  fornication  or  adultery  by  some  little 
occuiTence,  some  noise,  some  apprehension,  some  qualm  of 
conscience,  which  God,  in  mercy  to  their  souls,  has  sent  to 
interrupt  them !  How  many  unhapj^y  females  have  been  kept 
from  destroying  their  infant  children,  either  before  or  after 
their  birth,  by  some  considerations  vndely  different  from  the 
fear  of  sin !  It  is  a  well-known  fact,  that  many  people,  but 
for  such  restraints  as  these,  would  have  even  destroyed  their 
own  lives :  and  perhaps,  of  the  many  who  actually  do  commit 
suicide,  there  is  scarcely  one,  who  has  not  been  repeatedly 
diverted  from  his  purpose,  before  he  could  find  it  in  his  heart 
to  carry  it  into  execution.  So  common  are  the  interpositions 
of  God  for  the  prevention  of  sin,  and  the  rescue  of  those  who 
would  commit  it !  But,] 
II.  His  most  signal  interpositions  often  excite  only 

the  wrath  of  those  for  whose  benefit  they  are 

sent — 

[Thrice  was  Balaam  interrupted  in  his  course.  The  first 
time,  his  ass  turned  aside  into  a  field,  to  avoid  the  angel ;  the 
next  time,  he  ran  up  against  a  wall ;  and  the  third  time,  having 
no  other  method  of  avoiding  him  left,  he  fell  down :  and  at 
each  time  Balaam's  anger  was  kindled ;  and  at  last  it  rose  to 
such  a  height,  that  even  the  strange  phenomenon  of  the  ass 
speaking,  as  with  a  human  voice,  and  expostulating  wdth  him, 
was  not  sufficient  to  arrest  his  attention  :  his  only  reply  was, 

^  Job  xxxiii.  14 — 17.      «  Matt,  xxvii.  19.  ^  Acts  ix.  .3,  4. 

fe'  1  Kings  xiii.  4.  i>  1  Sam.xxv.32,33.      >  lSam.xxiii.28. 


171.1  BALAAM  OBSTRUCTED  BY  THE  ANGEL.  139 

that  he  wished  for  a  sword  that  he  might  kill  her.  Had  he 
known  at  the  time  what  danger  he  was  exposed  to,  and  what 
obligations  he  owed  to  his  beast  for  that  very  conduct  which 
so  incensed  him,  he  would  have  seen,  that  he  had  reason  for 
unbounded  thankfulness,  where  he  thought  that  he  had  the 
greatest  reason  to  complam. 

And  is  it  not  thus  oftentimes  vnth  us  ?  If  nothing  had  been 
revealed  to  us  respecting  the  deliverance  of  Balaam,  we  should 
have  thought  him  fully  justified  in  his  anger :  and,  because  we 
do  not  see  the  particular  mercies  which  God  vouchsafes  to  us, 
we  think  ourselves  justified  in  raging  against  the  means  and 
instruments  that  he  employs.  There  are  a  thousand  things 
which  we  call  accidents,  on  which  the  greatest  events  depend. 
Evils  might  have  come  to  us,  or  blessings  might  have  been 
lost,  if  some  circumstance,  which  at  the  time  we  deemed  most 
unfortunate,  had  not  taken  place :  nor  can  any  but  God  him- 
self conceive  the  extent  to  which  we  are  indebted  to  him  for 
things,  which  at  the  time  excited  our  grief  and  indignation. 

On  this  subject,  I  must  leave  every  one  to  consult  his  own 
experience.  But  there  is  one  view  of  it  which  will  come  home 
to  the  hearts  of  all.  How  often,  when  God  has  sent  a  guardian 
angel,  a  friend  or  minister,  to  instruct  and  warn  us,  have  his 
reproofs  kindled  resentment,  rather  than  gratitude,  in  our 
mmds !  and  how  many  of  us  now  see  reason  to  be  thankful 
for  warnings  which  once  excited  our  displeasure,  whilst  others 
have  been  eternally  ruined  by  continuing  to  disregard  them ! 
Think  only  of  the  ministry  of  Christ  and  his  Apostles,  and  of 
the  different  states  of  those  who  rejected  or  received  their 
testimony,  and  this  part  of  our  subject  Avill  need  no  further 
comment.     Moreover,] 

III.  Those  interpositions  which  are  acknowledged  to 
have  been  sent  in  mercy,  produce,  for  the  most 
part,  a  very  transient  effect — 

[Balaam,  when  his  eyes  were  opened,  and  he  was  informed 
that  he  had  narrowly  escaped  death,  acknowledged  his  sin,  and 
professed  a  readiness  to  return.  But  it  is  observable,  that  his 
very  confession  touches  only  on  the  supposed  guilt  of  attempt- 
ing to  proceed  in  opposition  to  the  angel,  and  not  on  the  j-eal 
guilt  of  going  with  a  disposition  and  pui-pose  directly  opposed 
to  the  known  will  of  God.  So  far  from  being  humbled  for  this 
offence,  he  was  glad  at  any  rate  to  gain  a  renewed  permission 
to  prosecute  his  vile  designs.  Nor  did  he  afterwards  reflect,  or 
repent  him  of  his  evil  ways ;  but  persisted  in  them,  till  vengeance 
overtook  him,  and  he  perished  amongst  the  enemies  of  God. 

Thus  have  we  at  times  been  made  sensible  of  our  danger. 
Some  great  calamity  has  overtaken  us,  or  disease  has  brought 
us  to  the  gates  of  death.      Then  we  have  acknowledged  our 


140  NUMBERS,  XXII.  31.  [171. 

sins,  and  professed  a  willingness  to  forsake  them.  But  no 
sooner  have  the  impediments  been  removed,  than  "  our  good- 
ness has  proved  as  the  morning  dew ;  and  as  the  early  cloud  it 
has  passed  away."  Thus  it  was  with  Pharaoh,  when  God,  by 
many  successive  judginents,  strove  to  overcome  his  obstinacy  : 
and  thus  it  was  with  Saul,  when  David  repeatedly  spared  his 
life.  The  judgments  and  mercies  of  God  affected  both  of  them 
for  a  moment,  so  that  they  confessed  their  sins :  but  the  effect 
was  transient,  and  they  perished  under  an  accumulated  weight 
of  guilt.  O  that  it  may  not  be  so  -with  us  !  O  that  we  may 
not  any  longer  resemble  the  rebellious  Israelites'^;  lest,  like 
them,  we  exhaust  the  patience  of  our  God,  and  provoke  him 
to  "  swear  in  his  wrath  that  we  shall  never  enter  into  his  rest! "] 

Address, 

1.  Those  who  are  bent  on  their  evil  ways — 

[Covetousness  is  a  common,  and  destructive  sin :  and  many 
are  guilty  of  it,  wliilst  they  seem  unconscious  of  any  great  evil. 
They  are  decidedly  guilty  of  it,  who  prefer  the  prosecution  of 
their  interests  to  the  wiU  of  God  and  the  welfare  of  his  people. 
Let  such  offenders  know  then,  that  God  and  his  Angel  stand 
before  them  with  a  fiery  sword ;  and  that,  for  ought  they  know, 
the  very  next  step  they  take  may  transmit  them  to  the  presence 
of  an  angry  God.  Methinks  the  brute  creation  that  obey  their 
will,  would,  if  their  mouths  were  opened,  rebuke  their  disobe- 
dience, more  pointedly  than  ever  Balaam's  ass  rebuked  him^ 
See,  Brethren,  how  Solomon  describes  your  state""!  see  how 
he  warns  you  of  yovu*  end"!  O  beg  of  God,  that  he  would 
never  give  you  his  permission  to  proceed,  but  contend  with  you 
effectually,  till  he  has  gained  his  point !  If  once  "  he  give  you 
up,"  and  say,  "  Let  him  alone  °,"  it  were  better  for  you  that 
you  had  never  been  born.] 

2.  Those  who  desire  to  return  from  them — 

[Whatever  have  been  the  means  of  stopping  your  career, 
be  thankful  for  it :  falls  or  bruises,  such  as  Balaam  had,  are 
mercies  when  sent  for  such  an  end.  Bear  in  mind  what  your 
conduct  has  been^,  and  be  humbled  on  account  of  it  in  dust  and 
ashes.  Bear  in  mind  too  that  you  will  assuredly  "  return,  like 
the  dog  to  his  vomit,"  if  Almighty  God  do  not  keep  you  by  his 
grace.  But  he  has  promised  to  his  people  to  "  hedge  up  their 
way  with  thorns,  and  to  build  a  wall  against  them,  that  they 
may  not  find  their  former  ways^:"  entreat  him  earnestly  to  do 
this  for  you ;  and  to  "  keep  you  by  his  own  power  through 
faith  imto  salvation."] 

^  Ps.  Ixxviii.  34—37.      ^  Isai.  i.  2, 3.  Jer.  viii.  5 — 7.       •"  Eccl.  ix.  3. 
n  Prov.  xxix.  1.  o  Ps.  Ixxxi.  11,  12.  Hos.  iv.  17. 

P  Isai.  Ivii.  17.  i  Hos.  ii.  6,  7. 


172.]     Balaam's  first  attempt  to  curse  Israel.        141 

CLXXII. 

Balaam's  first  attempt  to  curse  Israel. 

Numb,  xxiii.  7 — 10.  And  he  took  up  his  parable,  and  said, 
Balah,  the  king  of  Moah,  hath  brought  me  from  Aram,  out 
of  the  mountains  of  the  East,  saying,  Come,  curse  me  Jacob; 
and  come,  defy  Israel.  How  shall  I  curse  whom  God  hath 
not  cursed  ?  or  how  shall  I  defy  ivhom  the  Lord  hath  not 
defied  ?  For  from  the  top  of  the  rocks  I  see  him,  and  from 
the  hills  I  behold  him :  lo,  the  people  shall  divell  alone,  and 
shall  not  be  reckoned  among  the  nations.  Who  can  count 
the  dust  of  Jacob,  and  the  number  of  the  fourth  part  of 
Israel  ?  Let  me  die  the  death  of  the  righteous  ;  and  let  my 
last  eyid  be  like  his  ! 

IT  is  scarcely  to  be  conceived  to  what  a  degree 
superstition  will  blind  the  eyes  of  men.  There  is 
nothing  so  absurd  or  incredible,  which  a  person  un- 
der the  influence  of  it  is  not  ready  to  beheve.  Who 
would  imagine  that  persons  could  be  brought  to  be- 
lieve the  infalhbility  of  the  Pope,  and  the  power  of 
the  Popish  priests  to  forgive  sin  ?  Who  would  sup- 
pose that  any  person  could  be  brought  to  beheve, 
that  a  priest  is  able  to  convert  bread  and  wine  into 
the  body  and  soul,  yea,  and  into  the  Godhead  also,  of 
Christ;  and  that  every  individual  who  partakes  of 
that  bread  and  wine,  eats  and  drinks  the  whole  body, 
the  whole  soul,  and  the  whole  Godhead  of  Christ  ? 
Yet  these  things  are  credited  by  milhons  of  persons, 
as  firmly  as  they  believe  that  there  is  a  God. 

Were  it  not  that  we  have  such  evidence  of  the  power 
of  superstition  in  later  ages,  we  should  scarcely  con- 
ceive, that  any  Being  endowed  with  reason  would 
act  like  Balak,  when  he  sent  for  Balaam  to  curse 
Israel.  How  could  he  entertain  such  a  foohsh 
thought,  as  that  Balaam  should  be  able  to  inflict  a 
curse  upon  the  whole  Israelitish  nation,  so  as  to 
ensure  the  conquest  of  them  to  the  king  of  Moab  ? 
Yet  this  superstition  obtained,  not  only  there, 
and  at  that  time,  but  fifteen  hundred  years  after- 
wards at  Rome  also,  where  there  was  an  oflScer 
expressly  appointed  to  imprecate  curses  on  their 
enemies. 


142  NUMBERS,  XXIII.  7—10.  [l72. 

How  little  it  was  in  the  power  of  Balaam  to  effect, 
we  see  in  every  renewed  attempt  that  he  made.  So 
far  from  being  able  to  iuflict  a  curse  on  Israel,  he  was 
not  able  even  to  denounce  one  :  for  God  overruled 
and  constrained  him  to  bless  the  people  whom  he 
desired  to  curse. 

Having  offered  seven  bullocks  and  seven  rams  on 
as  many  altars,  he  came  to  Balak,  who  was  anxiously 
expecting  the  accomplishment  of  his  wishes.  But, 
behold,  the  man  on  whose  power  he  relied  to  curse 
Israel,  was  constrained  explicitly  to  declare, 

I.  Their  security — 

Balaam  acknowledges  that  it  was  not  in  his  powe)'  to 
curse  them  :  and  declares  that,  instead  of  being  van- 
quished by  Balak,  they  should  prevail  against  every 
enemy,  and  be  a  peculiar  people  to  the  end  of  time. 

This  has  ever  since  been  verified  in  relation  to 
those  who  are  Israelites  after  thejlesh — 

[That  nation  did  prevail  over  their  enemies ;  did  get  pos- 
session of  Canaan ;  did  maintain  it  against  all  their  enemies, 
till,  for  their  iniquities,  God  sent  them  into  captivity  in  Babylon. 
Yet  even  there  did  they  retain  their  peculiarities  :  yea,  even  at 
this  day,  though  dispersed  tln'ough  every  country  under  heaven, 
they  are  as  much  a  peculiar  people  as  ever.  Other  nations,  when 
vanquished  and  dispersed,  have  become  incorporated  with  their 
victors,  and  been  assimilated  to  the  people  amongst  whom  they 
have  dwelt :  but  the  Jews  in  every  country  are  still  a  distinct 
people  :  and  are  hving  witnesses  of  the  truth  of  this  prophecy.] 

It  is  no  less  verified  in  relation  to  the  spiritual 
Israel — 

[Every  blessing  promised  to  Abraham  and  his  natural 
seed  was,  in  a  spiritual  sense,  made  also  to  his  spiritual  seed. 
The  Gospel  itself,  with  all  the  blessings  of  salvation,  was  con- 
tained in  that  promise,  "  In  thy  seed  shall  all  nations  be 
blessed*."  It  is  evident,  moreover,  that  Balaam  himself  was 
instructed  of  God  to  prophesy  of  persons  under  the  gospel  dis- 
pensation, even  of  those  who  should  be  the  subjects  of  the 
Lord  Jesus  Christ ^  Now  they  are  indeed  a  peculiar  people*^:" 
they  "  dwell  alone :"  "  though  in  the  world,  they  are  not  of  the 
world,  even  as  Christ  himself  was  not  of  the  world '^:"  they 

a  Gal.  iii.  8.  »>  Numb.  xxiv.  17 — 19. 

<:  Exod.  xix.  5,  6.   1  Pet.  ii.  9.       ^  John  xvii.  14,  16. 


172.]     Balaam's  first  attempt  to  curse  Israel.        14S 

"  are  not  conformed  to  it ;"  "  they  come  out  from  it  and  are 
separate ;"  they  can  "  have  no  more  communion  with  it,  than 
light  can  have  with  darkness,  or  Christ  with  Behal."  They 
dwell  in  the  midst  of  enemies,  amongst  whom  they  are  "  men 
wondered  at."  Wherever  they  are,  they  are,  and  ever  have 
been,  in  a  greater  or  less  degree,  objects  of  hatred  and  per- 
secution. Every  possible  method  has  been  used  to  extirpate 
them;  but  no  enemy  has  ever  been  able  to  prevail  against 
them.  They  are  still,  and  ever  shall  be,  monuments  of  God's 
power,  and  objects  of  his  love.] 

II.  Their  increase — 

The   Israelites,  as  a  nation,  became  very  nume- 
rous— 

[At  the  time  that  Balaam  saw  them,  they  probably 
amomited  to  two  millions  :  but  after  their  settlement  in  Ca- 
naan they  multiphed  exceedingly,  so  as  to  fulfil  the  promise 
made  to  Abraham^,  and  to  justify  the  declaration  in  the  text.] 

But  the  true  Israel  shall  indeed  be  "  as  the  dust 
of  the  earth" — 

[In  the  fii'st  ages  of  Christianity  they  were  spread  over 
the  whole  Roman  empire :  and  though  we  acknowledge  that 
hitherto  they  have  not  been  numerous,  when  compared  with 
their  enemies,  yet  we  are  assured,  that  they  shall  in  due  time 
cover  the  earth  as  the  waters  cover  the  sea,  and  for  the  space 
of  a  thousand  years  fill  the  whole  earth.  And,  if  we  consider 
how  they  will  multiply  when  wars  shall  cease,  when  the  diseases 
arising  from  men's  foUy  and  wickedness  shall  be  removed,  and 
"  the  man  dying  at  an  hundred  years  old  shall  be  considered 
but  a  child"  brought  to  an  untimely  end*^;  we  may  well  ima- 
gine, that  their  numbers  shall  far  exceed  that  of  all  who  have 
perished  in  their  sins.  We  are  sure  at  all  events,  that,  in  the 
last  day,  they  shall  be  "  a  multitude,  which  no  man  can  num- 
ber, out  of  every  nation,  and  kindred,  and  people,  and  tongue;" 
and  that  they  shall  join  together  in  everlasting  hallelujahs, 
"  saying,  Salvation  to  our  God  which  sitteth  upon  the  throne, 
and  unto  the  Lamb^!"  O  blessed  period!  May  "God 
hasten  it,  in  His  time  ! "] 

III.  Their  happiness — 

Balaam  proclaims  them  happy  also  in  their  eternal 
state — 

[Here  he  must  refer  to  those  who  were  the  true  Israehtes ; 
since  an  ungodly  Jew  can  no  more  be  saved,  than  an  ungodly 
heathen.     And  it  is  worthy  of  notice,  how  strongly  he  asserts 

«  Gen.  xxviii.  14.  f  Isai.  Ixv.  20.  s  Rev.  vii.  10, 


144  NUMBERS,  XXIII.  7—10.  [172. 

the  happiness  of  the  godly  in  a  future  world.  He  looked  for- 
ward to  their  futui'e  state  :  he  saw  them  distinguished  from  the 
ungodly ;  he  saw,  that,  however  they  might  be  involved  in  the 
calamities  of  the  wicked  here,  they  would  be  translated  by 
death  to  a  state  of  endless  felicity  :  hence  he  envied  them,  and 
desired  to  have  "  his  last  end  like  theirs."] 

And  truly  in  this  view  they  are  objects  of  envy  to 
the  whole  world — 

[The  Avish  that  Balaam  expressed  is  tlie  %vish  of  every  man, 
even  of  the  most  abandoned.  There  is  no  one  living  under  the 
light  of  the  Gospel,  but  feels  an  inward  persuasion  that  God 
will  put  a  difference  between  the  righteous  and  the  wicked. 
However  much  he  may  hate  the  persons  of  the  godly,  he  envies 
their  state ;  and  has  at  some  time  the  thought  arising  in  his 
mind,  '  If  I  were  now  to  die,  I  should  be  glad  to  be  found  in 
your  state.'  And  well  may  this  be  the  case,  seeing  that  God 
has  prepared  for  them  "  such  good  things  as  pass  man's  under- 
standing"   Were  it  not  for  their  future  prospects,  they 

would  be  rather  in  a  pitiable  condition,  especially  in  seasons 
of  bitter  persecution  ** :  but,  with  such  hopes  before  them,  they 
can  be  in  no  condition  whatever,  wherein  they  are  not  greatly 
to  be  envied ] 

To  IMPROVE  this  subject,  we  shall  add  a  word, 

1.  Of  warning — 

[Balaam  by  all  his  efforts  could  not  prevail  on  God  to 
reverse  his  word  respecting  Israel :  on  the  contrary,  the  word 
which  he  delivered  by  God's  command  has  been  fulfilled  to  them 
in  all  ages.  And  shaU  not  what  God  hath  spoken  both  here  and 
elsewhere,  respecting  the  end  of  the  righteous  and  the  wicked, 
be  fulfilled  ?  Shall  any  man  die  the  death  of  the  righteous,  if 
he  will  not  live  his  life ;  or  shall  he  attain  his  end  wdthout  walk- 
ing in  his  way  ?  If  God  has  declared  that  he  loill  "  put  a 
difference  between  those  who  serve  him,  and  those  who  serve 
him  not,"  who  shall  prevail  upon  him  to  change  his  mind  ?  or 
"  who  shall  harden  himself  against  him,  and  prosper  ?  "  O,  think 
of  this,  beloved,  and  buoy  not  up  yourselves  with  unfounded 
expectations :  for  "  God  is  not  a  man  that  he  should  lie,  or  the 
son  of  man  that  he  should  repent."] 

2.  Of  consolation — 

[Little  did  Israel  know  what  plots  were  formed  against 
them :  but  God  knew,  and  counteracted  them  all.  Thus  it  is 
with  God's  Israel  now.  Both  men  and  devils  are  confederate 
against  them  :  Satan  especially,  "  like  a  roaring  lion,  goeth 
about  seeking,  if  possible,  to  devour  them  :"  but  God  overrules 

^   1  Cor.  XV.  19.  ikttivoTepQi. 


173.3       Balaam's  SECOND  ATTEMPT  TO  CURSE  ISRAEL.       145 

all  their  devices  for  good,  and  gives  us  a  blessing  vi^here  they 
w^oidd  have  sent  a  curse.  He  has  promised,  that  "  no  weapon 
that  is  formed  against  us  shall  prosper :"  and  he  will  fulfil  it 
even  to  the  end  :  he  will  "  keep  us  by  his  own  power  through 
faith  unto  everlasting  salvation."  Let  us  then  not  say,  A  con- 
federacy, a  confederacy  ;  but  let  us  "  sanctify  the  Lord  God  in 
our  hearts,  and  make  him  our  fear,  and  Jdm  our  dread."  He 
will  be  "a  wall  of  fire  round  about  us,  and  the  glory  in  the 
midst  of  us  :"  he  will  keep  us  even  as  the  apple  of  his  eye  :  nor 
**  shall  any  one  who  trusts  in  him,  ever  be  ashamed  or  con- 
founded world  without  end."  As  Balaam  could  not  prevail 
against  Israel  of  old,  so  "  not  all  the  gates  of  hell  shall  prevail 
against  us."  Only  put  your  trust  in  God,  and  you  may,  in  the 
language  of  the  Apostle,  defy  the  whole  universe  to  "  separate 
you  from  the  love  of  God'."] 

i  Rom.  viii.  35—39. 


CLXXIIL 

Balaam's  second  attempt  to  curse  Israel. 
Numb,  xxiii.  18 — 23.  And  he  took  up  his  parable,  and  said. 
Rise  up,  Balak,  and  hear;  hearken  unto  me,  thou  son  of 
Zippor :  God  is  not  a  man,  that  he  should  lie;  neither  the 
son  of  man,  that  he  should  repent:  hath  he  said,  and  shall 
he  not  do  it  ?  or  hath  he  spoken,  and  shall  he  not  make  it 
good?  Behold,  I  have  received  commandment  to  bless;  and 
he  hath  blessed;  and  I  cannot  reverse  it.  He  hath  not  he- 
held  iniquity  in  Jacob,  neither  hath  he  seen  perverseness  in 
Israel:  the  Lord  his  God  is  with  him,  and  the  shout  of  a 
king  is  among  them.  God  brought  them  out  of  Egypt:  he 
hath  as  it  were  the  strength  of  an  unicorn.  Surely  there  is 
no  enchantment  against  Jacob,  neither  is  there  any  divi7iation 
against  Israel :  according  to  this  time  it  shall  be  said  of  Jacob 
and  of  Israel,  What  hath  God  ivrought? 

THE  distinct  answers  which  God  gave  to  Balaam 
are  surely  deserving  of  distinct  consideration.  The 
general  scope  of  them  indeed  is  the  same;  namely, 
that  Israel  should  be  blessed :  but  the  terms  in  which 
that  declaration  was  made,  are  diversified,  and  contain 
in  them  a  great  variety  of  important  matter.  We 
are  astonished  indeed  that  God  would  condescend  to 
notice  Balaam  a  second  time,  more  especially  as  he 
had  the  impiety  to  approach  him  with  divinations  and 
enchantments ^    But,  for  the  sake  of  his  Church  and 

^  Numb.  xxiv.  1. 
VOL.  II.  L 


146  NUMBERS,  XXIII.  18—23.  [173. 

people,  the  Lord  himself  met  Balaam  again,  and  con- 
strained him,  in  his  reply  to  Balak,  to  declare, 

I.  The  immutability  of  God — 

Balaam  had  endeavoured  to  turn  God  fi'om  his  pur- 
pose; and  perhaps,  from  having,  as  he  conceived, 
prevailed  upon  him  to  reverse  his  word  before,  he 
hoped  to  succeed  in  like  manner  again.  But  he  was 
compelled  to  confess  to  Balak  the  inefficacy  of  his 
attempts  to  change  the  mind  of  God — 

[Balak  had  supposed  Balaam  to  be  capable  of  effecting 
great  things ;  and  had  imputed  his  former  answer  to  a  want  of 
inclination,  rather  than  of  power,  to  comply  with  his  wishes. 
But  Balaam  here  distinctly  confesses,  that  it  was  not  in  his 
power  to  "  reverse,"  or  alter,  what  God  had  spoken :  and  that, 
consequently,  it  was  in  vain  to  make  any  renewed  attempts. 

Man,  from  a  variety  of  causes,  might  be  led  to  change  his 
mind:  he  might  gain  a  further  insight  into  a  matter  than  he 
had  possessed  before ;  or  he  might  be  biassed  by  some  inter- 
vening interests  ;  or  he  might  find  liimself  incapable  of  execut- 
ing his  projects  for  want  of  power  :  but  no  such  occasions  of 
change  can  exist  in  God :  "  He  is  not  a  man  that  he  should 
he ;"  there  is  in  him  "  no  variableness,  neither  shadow  of  turn- 
ing:" "He  cannot  We"  "it  is  impossible  that  he  should'^:" 
he  is  as  unchangeable  in  his  picrposes,  as  he  is  in  his  perfec- 
tions:  "He  is  of  one  mind;  and  who  can  turn  him?"  So 
self-evident  was  this  truth,  that  Balaam  appealed  even  to  the 
conscience  of  Balak  himself  respecting  it :  "  Hath  he  said,  and 
shall  he  not  do  it?" 

This  view  of  the  Deity  was  a  sufiicient  answer  to  Balak :  it 
was  a  pledge  to  him,  that  the  promises  originally  made  to  Abra- 
ham should  be  fulfilled  to  his  descendants.  And  it  is  an  answer 
too  to  all  the  unbelieving  fears  which  occasionally  arise  in  our 
minds.  "God's  gifts  and  caUings  are  without  repentance ''." 
"  He  will  not  forsake  his  people,  because  it  hath  pleased  him 
to  make  them  his  people*^:"  and  it  is  owing  solely  to  the  un- 
changeableness  of  his  mercies,  that  any  one  of  his  people  escapes 
destruction:  "He  change th  not;  and  therefore  the  sons  of 
Jacob  are  not  consmned*^."] 

The  immutability  of  God  being  established,  Balaam 
proceeded  to  recite, 

II.  The  kindness  he  (God)  had  already  shewn  to  his 

people — 

b  Tit.  i.  2.   Ilcb.  vi.  18.  c  Rom.  xi.  29. 

ti  1  Sum.  xii.  22.  «■  Mai.  iii.  G. 


173.]]     Balaam's  second  attempt  to  curse  Israel.     147 

This  was  such  as  gave  Balak  but  httle  hope  of  ever 
succeeding  against  them — 

[God  had  forgiven  their  sins,  so  that  nothing  which  they 
had  done  amiss  should  ever  provoke  him  to  destroy  them. 
Doubtless  there  was  in  them  much  "  iniquity,"  and  much  "  per- 
verseness:"  but  they  had  not  renounced  their  allegiance  to  him 
or  their  affiance  in  him ;  and  therefore  he  would  not  give  them 
up  to  their  enemies.  He  had  "  cast  all  their  sins  behind  his 
back  into  the  depths  of  the  sea,"  and  he  viewed  them  only  with 
an  eye  of  love  and  mercy.  He  considered  them  still  as  his 
peculiar  people :  and  he  dwelt  in  the  midst  of  them  as  their 
God.  Moreover,  such  manifestations  did  he  afford  them  of  his 
love  and  favour,  that  they  could  not  but  rejoice  in  their  security, 
and  triumph  in  him,  with  shouts  and  acclamations,  as  their 
Almighty  Protector.] 

It  shews  us  also  what  God  does  for  his  people  at 
this  time — 

[The  best  of  his  people  are  but  imperfect  creatures:  "  in 
many  things  we  all  offend."  But,  if  we  be  truly  his,  "  he  does 
not  behold  iniquity  or  perverseness  in  us."  We  are  not  by  this 
to  understand,  that  sin,  if  committed  by  the  Lord's  people,  is 
not  sinful ;  or  that  it  is  not  most  hateful  in  his  eyes  :  but  we 
are  to  understand  that  he  is  "  not  extreme  to  mark  what  we 
do  amiss  ;"  that,  on  the  contrary,  he  views  us  as  "perfect  in 
Christ  Jesus,"  by  whom  we  are  "presented  faultless  before 
him,"  and  through  whose  blood  and  righteousness  we  are  made 
"without  spot  or  wrinkle  or  any  such  thing,  yea  holy,  and 
without  blemish*'." 

Regarding  us  thus  as  objects  of  his  favour,  he  delights  to 
dwell  amongst  us,  to  abide  with  us,  to  manifest  himself  to  us, 
and  to  "fill  us  vdth  joy  and  peace  in  believing ;"  so  that  he 
enables  us  to  say  with  the  Apostle,  "  Thanks  be  to  God,  who 
always  causeth  us  to  triumph  in  Christ  Jesus!"  Truly,  "the 
children  of  Zion  are  made  joyful  in  their  King,"  yea,  they  "  ever 
shout  for  joy,  because  he  defendeth  them  :"  "  they  sing  unto 
him  for  the  excellent  things  which  he  hath  done  ;  they  cry  out 
and  shout,  because  great  is  the  Holy  One  of  Israel  in  the  midst 
ofthem^."] 

From  the  mention  of  what  God  hath  done  for  his 
people,  Balaam  went  on  to  declare, 

III.  The  kindness  he  has  yet  in  reserve  for  them — 

The  time  was  soon  to  come  when  all  the  surround- 
ing nations  should  be  astonished  at  it — 

f  Eph.  V,  27.  Jude,  ver.  24.       e  Ps.  cx-xvi.  1,  2.  and  Isai.  xii.  5,  6. 

T    '> 


148  NUMBERS,  XXIII.  18—23.  [173. 

[God  had  abeady  "  brought  them  out  of  Egypt,  and  given 
them,  as  it  were,  tlie  strength  of  an  unicorn."  He  had  suffered 
no  machinations  of  men  or  devils  to  prevail  against  them.  He 
had  fulfilled  all  his  promises  to  them  hitherto ;  and  the  time 
was  now  nearly  arrived,  when  he  would  accomplish  them  in 
their  full  extent.  However  formidable  the  opj^osition  to  them 
might  be,  "  they  should  rise  up  like  a  Hon  to  his  prey,  which 
lies  not  down  till  he  has  drunk  the  blood  of  the  slain."  In  a 
word,  such  should  be  his  marvellous  interpositions  in  their 
favour,  that  all  who  beheld  them  should  exclaim,  "  What  hath 
God  wrought ! "] 

But  it  was  a  mere  shadow  of  the  kindness  he  has 
laid  up  for  us — 

[It  is  not  fi'om  an  Egyptian  tyrant  that  we  are  delivered, 
but  from  sin  and  Satan,  death  and  hell.  Nor  are  we  endued 
with  strength  against  an  earthly  enemy,  but  against  all  the 
powers  of  darkness  ;  insomuch  that  "  Satan  himself  shall  be 
bruised  mider  our  feet  shortly."  Not  only  shall  "  the  gates  of 
hell  never  prevail  against  his  Church"  at  large,  but  not  against 
even  the  weakest  of  his  people :  both  Christ  and  his  Father  are 
pledged,  that  "  however  weak  the  believer  may  be,  none  shall 
ever  be  able  to  pluck  him  out  of  their  hands ''."  The  least  of 
the  flock  have  no  more  cause  to  fear  than  the  greatest ;  for 
"  it  is  the  Father's  good  pleasure  to  give,  to  the  one  as  well  as 
to  the  other,  the  possession  of  his  kingdom'."  The  weakest 
shall  be  "  strong  in  the  Lord,"  yea,  strong  as  a  lion :  he  shall 
be  "able  to  do  all  things"  that  are  conducive  to  his  welfare; 
and  shall  be  "  more  than  conqueror  through  Him  that  loved 
him."  O  what  "  a  wonder  is  he  unto  many,"  even  at  this 
time !  and  Avhat  a  wonder  will  he  be,  both  to  himself  and 
others,  in  the  eternal  world !  When  the  whole  Israel  of  God 
shall  be  m  possession  of  the  heavenly  land,  how  will  each  say, 
on  a  review  of  his  own  mercies  in  particular,  as  well  as  those 
vouchsafed  to  the  whole  collective  body,  "  What  hath  God 
wrought ! "  Truly,  they  will  all  be  lost  in  wonder,  love,  and 
praise.] 

Let  none  dismiss  this  subject  from  their  minds  without 

REFLECTING, 

1.  How  great  are  their  obligations  to  God! 
[Here,  as  in  a  glass,  we  may  see  them  very  distinctly: 
and  we  read  this  history  to  little  purpose,  if  we  see  not  in  it 
transactions  of  the  present  day.  To  recapitulate  the  mercies 
of  God  towards  us,  or  to  point  out  their  correspondence 
with  those  that  were  vouchsafed  to  Israel,  is  needless.  The 
slight  mention  we  have  already  made  of  them  is  sufficient. 

"  John  X.  28,  29.  *  Luke  xii.  32. 


174. J  GOD  WILL  FULFIL  HIS  WORD.  149 

But  it  is  of  importance  to  ask,  What  effect  have  they  produced 
upon  our  minds?  Have  we  not  again  and  again  been  con- 
strained to  say,  "  What  hath  God  wrought!"  "  What  manner 
of  love  is  this  wherewith  the  Father  hath  loved  us!"  Be  as- 
sured, that  the  man  who  is  not  frequently  (I  might  almost  say, 
habitually,)  impressed  with  this  thought,  knows  nothing  of  God, 
nor  has  he  any  part  or  lot  in  the  gospel  salvation ] 

2.  How  strenuous  should  be  their  exertions  to  walk 
worthy  of  them! 

[It  is  thought  by  some,  that  views  of  God's  sovereign 
grace  and  unchanging  love  will  lead  men  to  carelessness  and 
presumption.  It  behoves  us  all  to  shew,  that  there  is  no  foun- 
dation for  this  calumny ;  and  that  the  stupendous  love  of 
Christ  will  rather  constrain  us  to  obedience.  Let  us  remember,, 
that,  if  the  promises  of  God  ai"e  sure,  so  also  are  the  threaten- 
ings :  and  that  we  can  no  more  reverse  these,  than  Satan  can 
reverse  the  others,  if  we  be  found  in  a  state  against  which  God 
has  threatened  his  displeasure. 

How  painful  is  the  thought,  that,  notwithstanding  all  the 
warnings  which  God  has  given  them,  many  will  yet  perish  in 
their  sins !  Methinks,  if  God's  mercy  will  excite  wonder  among 
those  that  are  saved,  so  will  sin  excite  wonder  among  them 
that  perish.  With  what  force  will  that  reflection  strike  us  in 
the  day  of  judgment,  "  What  hath  sin  wrought !  "  O  think 
upon  it  now :  and  let  us  not  only  flee  from  it,  but  endeavour 
so  to  "  walk,  that  God  in  all  things  may  be  glorified  through 
Christ  Jesus ! "] 

CLXXIV. 

GOD  WILL  FULFIL  HIS  WORD. 

Numb,  xxiii.  19.     God  is  not  a  man,  that  he  should  lie, 

THERE  is  scarcely  any  thing  that  more  strongly 
manifests  the  depravity  of  our  nature,  than  that  pro- 
pensity to  lying  which  we  perceive  in  children,  as  soon 
as  they  begin  to  speak  ^  Even  when  men  are  grown 
to  the  full  exercise  of  their  reason,  they  too  often 
deviate  from  truth,  sometimes  through  forgetfulness, 
sometimes  from  a  change  of  sentiment  or  inclination, 
and  sometimes  from  an  inability  to  perform  their 
word.  Hence  it  is  characteristic  of  man  to  lie :  and 
we  are  all  so  sensible  of  this,  that  in  matters  of  great 
importance  we  require  of  men  an  oath  to  confirm 

a  Ps.  Iviii.  3. 


150  NUMBERS,  XXIII.  19.  [l74. 

their  word,  and  enter  into  written  covenants  with 
them,  which  we  take  care  to  have  properly  attested^ 
Now  we  are  apt  to  "  think  that  God  is  even  such 
an  one  as  ourselves:"  and  that  he  also  may  be  pre- 
vailed upon  to  "  alter  the  word  that  is  gone  out  of 
his  lips."  Balak  evidently  entertained  this  idea  of 
him;  and  laboured  by  many  repeated  sacrifices  to 
divert  him  from  his  purpose.  But  Balaam  was  in- 
spired to  declare  the  vanity  of  such  an  hope,  and  to 
assert  in  a  most  humiliating  comparison  the  un- 
changeableness  of  Jehovah. 

To  unfold  the  full  meaning  of  his  words,  we  observe, 
I.  Some  men  think  that  God  will  lie — 

God  has  told  us  with  strong  and  repeated  assevera- 
tions, that  *' we  must  be  born  again ''" But 

this  is  totally  disbelieved  by, 

1.  The  profane — 

[They  persuade  themselves,  that  such  strictness  in  religion 
as  is  implied  in  the  new  birth,  is  not  necessary ;  and  that  they 
shall  go  to  heaven  in  their  own  way ] 

2.  The  self-righteous — 

[These  consider  regeneration  as  a  dream  of  weak  enthu- 
siasts; and  are  satisfied  with  "  the  form  of  godHness  without" 
ever  experiencing  "  the  power  of  it" ] 

3.  The  hypocritical  professors  of  rehgion — 
[These,   having  changed  their  creed  together  with  their 

outward  conduct,  fancy  themselves  Christians,  notwithstanding 
their  faith  neither   "  overcomes  the  world,"  nor  "  works  by 

love,"  nor  "purifies  their  hearts" 

That  all  these  persons  think  God  will  lie,  is  evident  beyond 
a  doubt :  for  if  they  really  believed  that  "  old  things  must  pass 
away,  and  aU  things  become  new"^,"  before  they  can  enter  into 
the  kingdom  of  heaven,  they  woidd  feel  concerned  to  know 
whether  any  such  change  had  taken  place  in  them  ;  nor  would 
they  ever  be  satisfied  till  they  had  a  scriptural  evidence  that 
they  were  indeed  "  new  creatures  in  Christ  Jesus."  But  as 
this  is  in  no  respect  the  case  with  them,  it  is  manifest  that  they 
"  do  not  beheve  the  record  of  God,"  and  consequently,  however 
harsh  the  expression  may  seem,  "they  make  God  a  liar^."] 

b  Heb.  vi.  16.  Gal.  iii.  15. 

<=  John  iii.  3.  See  the  full  import  of  this  in  Discourse  on  that  text. 

d  2  Cor.  v.  17.  ^1  John  v.  10. 


174.1  GOD  WILL  FULFIL  HIS  WORD.  151 

While  some  do  not  hesitate  to  entertain  these  dis- 
honourable thoughts  of  God, 

II.  Others  fear  he  may  lie — 
This  is  common  with  persons, 

1.  Under  conviction  of  sin — 

[Wlien  men  are  deeply  convinced  of  sin,  they  find  it 
exceeding  difficult  to  rest  simply  on  the  promises  of  the 
Gospel.  God  promises  to  cast  out  none  who  come  to  him  by 
Christ  Jesus  ;  to  wash  them  from  sins  of  deepest  dye ;  and  to 
bestow  on  them  all  the  blessmgs  of  salvation  freely  "  without 
money  and  without  price ^."  Now  this  appears  too  good  to 
be  true :  they  cannot  conceive  how  God  should  "justify  the 
ungodly  s,"  and  therefore  they  seek  to  become  godly  first,  in 
order  that  they  may  be  justified:  and  if  they  cannot  bring 
some  price  in  their  hands,  they  keep  back,  and  give  themselves 
over  to  desponding  fears ] 

2.  Under  temptation  or  desertion — 

[God  has  declared  that  "  he  will  not  suiFer  liis  people  to 
be  tempted  above  what  they  are  able  to  bear^\"  But  when 
they  come  into  temptation,  they  are  apt  to  say,  as  David,  "  I 
shall  one  day  perish  by  the  hands  of  Saul'."  They  see  no  way 
for  their  escape ;  and  therefore  they  fear  that  the  very  next 
wave  will  overwhelm  them  utterly 

If  God  at  these  seasons  hide  his  face  from  them,  they  con- 
clude "  there  is  no  hope ;"  they  think  "  his  mercy  clean  gone 
for  ever,  and  his  loving-kindness  come  utterly  to  an  end  for 
evermore^,"  notvvdthstanding  God  has  so  frequently  and  so 
expressly  declared,  that  he  will  never  leave  them  nor  forsake 
them ' 

Now  these  persons  do  not,  like  the  imgodly,  deliberately 
think  that  God  ivill  lie  ;  but  they  have  many  misgiving  fears 
lest  he  should :  and  that  they  do  so  is  obvious  ;  for,  if  they  did 
not,  they  would  take  God  at  his  word,  and  "  stay  themselves 
on  him  when  they  are  in  darkness,  and  have  no  light™."] 

Thus  generally  is  the  veracity  of  him  who  is  truth 

itself,  either  questioned  or  denied: 

III.  But  God  neither  will  nor  can  he — 

It  is  humihating  beyond  expression  that  ministers 
should  be  forced  to  vindicate  the  veracity  of  God. 
But  as  he  himself  has  seen  fit  to  do  so  in  the  sacred 

f  .John  vi.  37.   Isai.  i.  18.  and  Iv.  1.  s  Rom.  iv.  5. 

h  1  Cor.  X.  1.3.  '  1  Sam.  xxvii.  1.  ^  Ps.  Ixxvii.  7 — 0. 

1  Heb.  xiii.  5.  "'  I^ai.  1.  10. 


152  NUMBERS,  XXIII.  19.  [l74. 

oracles,  and  as  the  unbelief  of  men  is  so  inveterate, 
we  submit  to  the  necessity,  and  proceed  to  shew  that, 

1.  He  will  not  lie — 

[First,  let  us  hear  the  testimonies  of  those  ivho  have  tried 
him.  Had  ever  any  one  more  opportunities  of  proving  liis 
fidelity  than  Moses,  Joshua,  and  Samuel  ?  Yet  they  aU  attest 
in  the  most  solemn  manner  that  he  neither  had  deceived  them 
in  any  thing,  nor  ever  would" 

Next,  let  us  attend  to  God's  own  assertions  and  appeals'* 

Would  he  ever  venture  to  speak  thus  strongly  on  his 

own  behalf,  if  his  creatiu-es  could  make  good  their  accusations 
against  him  ? 

Lastly,  let  us  look  to  matter  of  fact.  He  threatened  to 
punish  the  angels  if  they  should  prove  disobedient :  he  de- 
nounced a  curse  on  Adam  if  he  should  eat  of  the  forbidden 
tree  :  he  threatened  to  destroy  the  whole  world  with  a  deluge ; 
and  to  overwhelm  Sodom  and  Gomorrha  with  fire  and  brim- 
stone ;  and  to  scatter  his  once  chosen  people  over  the  face  of 
the  whole  earth.  See  now  whether  he  has  forborne  to  execute 
any  of  these  threatenings.  He  also  promised  to  send  his 
only  dear  Son  to  die  for  sinners  ;  and  to  make  him  great 
among  the  Gentiles,  while  his  own  nation  should  almost  univer- 
sally reject  him.  Have  either  of  these  promises  been  forgotten  ? 
Or,  if  such  promises,  and  such  threatenings  have  received 
their  accomphshment,  is  there  any  reason  to  doubt  respecting 
any  other  that  are  yet  unfulfilled  ?  Are  not  his  past  actions  so 
many  types  and  pledges  of  what  he  will  hereafter  perform p?] 

2.  He  cannot  lie — 

[Truth  is  as  essential  to  the  divine  nature  as  goodness, 
wisdom,  power,  or  any  other  attribute;  so  that  he  can  as  easily 
cease  to  be  good,  or  wise,  or  powerful,  as  he  can  suffer  "  one 
jot  or  tittle  of  his  word  to  fail."  If  for  one  moment  he  could 
divest  himself  of  truth,  he  would  cease  to  be  deserving  of  all 
confidence  or  affection.  Let  it  only  be  said  of  any  man,  "  He 
is  great,  and  wise,  and  generous,  but  no  dependence  can  be 
placed  on  his  word,"  would  he  not  on  the  whole  be  deemed  a 
contemptible  character?  How  then  would  Jehovah  be  de- 
graded, if  any  such  infirmity  could  be  laid  to  his  charge? 

It  should  seem  that  St.  Paul  was  peculiarly  solicitous  to 
guard  us  against  entertaining  the  smallest  possible  doubt  of  the 
divine  veracity;  for  he  abounds  in  expressions  declarative  of 
this  perfection.     "God,"  says  he,  "cannot  liei;"  and  again, 

n  Deut.  xxxii.  4.  Josh,  xxiii.  14.   1  Sam.  xv.  29. 

o  Isai.  v.  4.  and  xlix.  19, 

r  2  Pet.  ii.  4 — 9.     Jude,  ver.  7.   Ilpo/cEivrai  Itlyfia,       ^  Tit.  i.  2. 


174.]  GOD  WILL  FULFIL  HIS  WORD.  153 

"he  cannot  deny  himself^;"  and  again  in  still  stronger  teiTns, 
"  It  is  impossible  for  God  to  lie^"  Nor  let  it  be  thought  that 
this  detracts  from  God's  power :  for  to  be  able  to  lie,  would  be 
a  weakness  rather  than  a  perfection :  and  as  it  is  man's  disgrace 
that  he  is  prone  to  violate  his  word,  so  it  is  God's  honour  that 
he  neither  will  nor  can  lie.] 
Infer, 

1.  How  vain  are  the  expectations  of  unconverted 
men! 

[Men,  whatever  may  be  their  state,  persuade  themselves 
that  they  shall  be  happy  when  they  die.  But  how  delusive 
must  be  that  hope,  which  is  built  upon  the  expectation  that 
God  will  prove  himself  a  liar  !  Who  are  we,  that  God  should, 
(if  we  may  so  speak)  undeify  himself  for  us?  And  what  security 
should  we  have  if  he  were  even  to  admit  us  into  heaven  in 
direct  opposition  to  his  own  word?  Might  he  not  change  his 
word  again,  and  cast  us  into  hell  at  last?  Surely  heaven  would 
be  no  heaven,  if  it  were  held  on  so  precarious  a  tenure.  Let 
us  then  lay  aside  all  such  delusive  hopes.  Let  us  learn  to 
tremble  at  God's  word ;  and  seek  to  attain  that  entire  change 
both  of  heart  and  life,  to  which  the  promises  of  salvation  are 
annexed.] 

2.  How  groundless  are  the  fears  of  the  converted! 

[There  is  a  holy  fear  or  jealousy  that  is  highly  desirable 
for  every  one,  however  eminent,  however  established.  But 
there  is  a  tormenting  slavish  fear  that  arises  from  unbelief, 
and  which  greatly  retards  our  progress  in  the  divine  life.  Now 
we  ask.  Does  this  fear  arise  from  an  apprehension  of  our  own 
unfaithfulness,  or  of  God's?  If  it  be  God's  faithfulness  that 
we  doubt,  let  us  know  that  "  his  gifts  and  calKngs  are  ivitliout 
repentance^ ^'  and  that  "where  he  hath  begun  a  good  work, 
he  v^dll  perfect  it  unto  the  day  of  Christ"."  If,  on  the  other 
hand,  we  suspect  our  own  faithfulness,  let  us  recollect  on  whom 
our  faithfulness  depends :  if  it  depend  wholly  on  ourselves,  who 
amongst  us  will  be  saved''?  Thanks  be  to  God,  he  who  has 
been  the  author  of  our  faith,  has  engaged  to  be  the  finisher  of 
it^ ;  and  has  promised,  not  only  that  he  will  not  depart  from  us, 
but  that  he  will  put  his  fear  in  our  hearts,  so  that  we  shall  not 
depart  from  liim^.  Let  us  then  "  set  to  our  seal  that  God  is 
true^"  Let  us  commit  ourselves  to  him,  knowing  in  whom  we 
have  beUeved^,  and  assured  that,  while  we  stand  on  the  founda- 
tion of  his  word,  we  are  immovably  secure''.] 

r2Tim.  ii.  13.  ^  Heb.  vi.  18. 

t  Compare  Rom.  xi.  29.  with  the  words  following  the  text. 

1  Phil.  i.  6.  X  2  Cor.  iii.  5.  Zech.  iv.  6. 

y  Heb.  xii.  2.  Zech.  iv.  9.  =  Jer.  xxxii.  39,  40. 

»  John  iii.  33.        ^  2  Tim.  i.  12,      <^  2  Tim.  ii   19. 


154  NUMBERS,  XXIV.  5—9.  [175. 

CLXXV. 

Balaam's  third  attempt  to  curse  Israel. 

Numb.  xxiv.  5,  9.     How  goodly  are  thy  tents,  O  Jacob,  and 

thy  tabernacles,  0  Israel! Blessed  is  he  that  blesseth 

thee;  and  cursed  is  he  that  curseth  thee. 

IF  there  were  no  other  instance  than  that  before 
us,  we  could  never  doubt  the  influence  of  God  over 
all  his  creatures.  Balaam  had  shewn  strongly  enough 
his  desire  to  curse  Israel ;  but  had  been  twice  con- 
strained to  speak  the  words  which  God  had  put  into 
his  mouth.  On  this  third  occasion,  he  saw  that  it 
was  in  vain  to  use  enchantments;  and  therefore  he 
laid  them  all  aside ;  and  gave  himself  up,  without  any 
further  resistance,  to  declare  whatever  God  should 
say  unto  him. 

His  preface  is  usually  represented  as  a  pompous 
recital  of  his  own  peculiar  privileges  and  attainments : 
but  it  is  rather  a  relation  of  the  circumstances  that 
occurred  whilst  he  was  on  his  way  to  Balak.  He 
speaks  of  himself  as  "  the  man  whose  eyes  zvere  shut" 
(so  it  should  be  read;  and  so  it  is  read  in  the  margin 
of  our  Bibles :)  and  who  "  had  a  vision  of  the  Almighty, 
falling,  but  having  his  eyes  open :"  (the  words,  "  into 
a  trance,"  are  printed  in  italics,  to  shew  that  they  are 
inserted  by  the  translators,  and  are  not  in  the  original:) 
his  ass  fell,  and  he  fell  also ;  and  then  his  eyes  were 
opened,  to  see  the  angel;  whom,  though  his  ass  had 
seen,  he  had  not  till  then  been  enabled  to  behold.  On 
a  view  of  the  orderly  manner  in  which  the  Israelites 
were  encamped,  he  expressed  his  admiration  of  them ; 
and  then,  in  the  concluding  words  of  our  text  de- 
clared the  irreversible  decree  of  God  respecting  them : 
"  Blessed,  &c.  &c." 

We  shall  consider  these  words, 

I.  In  reference  to  the  Jewish  nation — 

To  them,  in  their  primary  sense,  the  words  must 
certainly  refer.  But,  when  we  read  such  a  solemn  de- 
claration respecting  them,  we  are  naturally  led  to  ask, 

1.  How  can  we  account  for  it? 


175.1     Balaam's  third  attempt  to  curse  Israel.       155 

[Was  there  any  peculiar  merit  in  them,  that  had  induced 
Jehovah  so  wonderfully  to  signalize  them  with  his  favour? 
No  :  they  were  a  stiff-necked  people  from  first  to  last.  But 
God  had  "  chosen  them  for  himself  to  be  a  pecuHar  people  :" 
and  had  pledged  himself  to  fulfil  to  them  all  the  promises,  which 
he  had  made  to  Abraham  respecting  them.  Whoever  therefore 
should  set  himself  against  that  people,  would  be  endeavouring 
to  thwart  the  divine  covmsels;  whilst  every  one  who  should 
promote  the  prosperity  of  Zion,  would,  in  fact,  advance  the 
designs  of  God.  No  wonder  therefore  that  God  pronounced  a 
blessing  or  a  curse  on  all,  according  as  they  co-operated  with 
him,  or  opposed  his  will.] 

2.  How  was  it  fulfilled? 

[In  addition  to  all  that  has  been  stated  on  the  two  former 
occasions,  we  are  here  led  to  contemplate  the  prosperity  of 
Israel  imder  the  images  of  a  verdant  valley,  a  well-watered 
garden,  and  fragrant  or  stately  trees  :  they  are  further  spoken 
of  as  marvellously  enriched,  prolific,  powerful.  But  we  may 
particularly  notice  the  discrimination  made  between  the  Gibeon- 
ites  and  all  the  other  nations  of  Canaan.  These,  because  they 
made  a  league  with  Joshua,  were  spared,  protected,  and  pre- 
served; whilst  all  the  others,  without  exception,  were  destroyed^. 
And,  many  hundred  years  afterwards,  when  Saul  had  broken 
the  covenant  with  them,  and  had  sought  to  destroy  them,  God 
avenged  their  cause  by  a  famine  during  three  successive  years, 
and  caused  the  injustice  of  Saul  to  be  punished  in  the  destruc- 
tion of  almost  all  his  family''.  When  at  last  the  Israelites  had 
provoked  God  utterly  to  abandon  them,  they  became  weak 
as  others,  and  were  left,  as  at  this  day,  to  experience  all  the 
evils,  which,  as  God's  instruments,  they  themselves  had  in- 
flicted upon  other  nations.] 

The  declaration  in  our  text  must  further  be  con- 
sidered, 

II.  In  reference  to  the  spiritual  Israel — 

If  only  we  reflect,  that  this  declaration  was  a  repe- 
tition of  the  promise  made  to  Abraham  and  to  Jacob, 
its  application  to  the  spiritual  seed  of  Abraham  will  be 
obvious  and  undeniable''.     Let  us  consider  then, 

1.  What  is  implied  in  this  declaration — 

[It  does  not  relate  to  temporal  benefits  or  evils,  but  to  those 

which  are  spiritual  and  eternal And  it  shall  assuredly 

be  fulfilled  to  men  in  its  utmost  extent,  according  as  they  shall 

a  Josh.  ix.  25 — 27.  and  x.  1 — 11.  ^2  Sam.  xxi.  1 — 9. 

•^  Gen.  xii.  3.  and  xxvii.  29. 


156  NUMBERS,  XXIV.  15—17.  [l76. 

be  found  to  have  loved  and  aided  the  true  Israelites,  or  to  have 

hated  and  opposed  them*^ Divine  Providence  even  in 

this  world  may  be  expected  to  put  a  difference  between  the 
friends  and  enemies  of  Zion^:  but,  if  none  be  visible  in  this 
world,  it  shall  be  made  visible  enough  in  the  world  to  come^.] 

2.  On  what  ground  we  may  expect  its  accomplish- 
ment— 

[The  circumstance  of  its  being  uttered  by  the  voice  of  in- 
spiration, is  a  pledge  of  its  accomplishment.  It  may  appear 
strange  indeed  that  God  should  interest  himself  to  such  an 
extent  in  behalf  of  his  believing  people  :  but  there  are  two 
gromids  on  which  we  may  be  well  assured  that  he  will  do  so : 
the  one  is,  that  he  considers  our  conduct  toivards  his  Church, 
as  a  criterion  of  our  true  character^ ;  and  the  other  is,  that 
he  identifies  himself  tvith  his  Church,  accounting  every  thing 
which  is  done  to  them,  as  done  to  himself^.  Reahze  these 
thoughts,  and  all  doubt  respecting  the  accomplishment  of  the 
declaration  will  vanish  for  ever.] 

Learn, 

1.  The  importance  of  ascertaining  our  true  cha- 
racter— 

[If  we  truly  "  love  him  that  begat,  we  shall  also  love  those 
who  are  begotten  of  him'."  Let  us  bring  ourselves  to  this  test, 
and  carefully  judge  ourselves  as  in  the  presence  of  God.] 

2.  The  blessedness  of  being  Israelites  indeed — 

[If  God  be  so  interested  about  you  as  to  deal  with  men 
according  to  their  conduct  towards  you,  what  blessings  may 
not  you  yourselves  expect  at  his  hands  ? ] 

d  Isai.  liv.  15 — 17.  and  Ix.  14.  and  Ixv.  13,  14. 

e  Ps.  cxxii.  6.  and  cxxix.  5 — 8.  ^  2  Thess.  i.  6,  7. 

g  Luke  ii.  34,  35.   1  Pet.  ii.  6—8. 

^  W[\e\hex  good,  Matt.  xxv.  40.  or  evil,  Zech.  ii.  8.    Acts  ix.  4,  5. 

i  1  John  V.  1. 


CLXXVI. 

CHRIST  THE  STAR  SPOKEN  OF  BY  BALAAM. 

Numb.  xxiv.  15 — 17.  And  he  took  up  his  parable,  and  said, 
Balaam  the  son  of  Beor  hath  said,  and  the  man  lohose  eyes 
are  open  hath  said:  He  hath  said,  who  heard  the  toords  of 
God,  and  knew  the  knowledge  of  the  Most  High,  who  saw  the 
vision  of  the  Almighty,  falling  into  a  trance,  hut  having  his 
eyes  open :  I  shall  see  him,  but  not  noio :  I  shall  behold  him,  but 
not  nigh :  there  shall  come  a  star  out  of  Jacob,  and  a  sceptre 


176.]  CHRIST  THE  STAR  SPOKEN  OF  BY  BALAAM.  157 

shall  rise  out  of  Israel,  and  shall  smite  the  corners  of  Moah, 
and  destroy  all  the  children  of  Sheth. 

IT  has  pleased  God  on  various  occasions  to  make 
known  his  will  to  persons  of  a  very  unworthy  cha- 
racter ;  and  to  shew  that  his  ways  and  thoughts 
are  not  regulated  by  the  vain  maxims  of  human 
wisdom.  He  proclaimed  to  Ahaz  the  conception  of 
our  Emmanuel  in  the  womb  of  a  virgin.  To  Ne- 
buchadnezzar he  revealed  the  successive  destruction 
of  the  four  great  monarchies,  and  the  erection  of  the 
Messiah's  kingdom  on  the  ruins  of  them  all.  Thus, 
in  the  passage  before  us,  we  are  informed,  that  he 
declared  to  Balaam  not  only  his  purposes  respecting 
Israel  and  the  nations  that  surrounded  them,  but  the 
advent  of  that  glorious  person,  who,  as  a  star  should 
enlighten,  and  as  a  prince  should  govern,  the  whole 
world. 

Let  us  consider, 

I.  The  prophecy — 

The  introduction  to  this  j)TOj)hecy  is  not  unworthy 

of  our  notice — 

[It  seems  very  strongly  to  characterize  the  person  who 
delivered  it.  When  prophecies  have  been  delivered  by  pious 
men,  they  have  either  been  introduced  with  a  plain  declaration, 
"  Thus  saith  the  Lord ;"  or  the  prefatory  observations  have 
been  calculated  to  exalt  and  glorify  God.  But  Balaam's  pre- 
diction is  ushered  in  with  a  pompous  exhibition  of  his  owii 
attainments,  intended,  as  it  should  seem,  to  wrest  from  Balak 
that  respect  and  honour,  which  he  had  failed  to  procure  by 
his  preceding  prophecies  ^ 

It  shews  us  too,  in  a  very  awful  and  convincing  light,  how 
much  knowledge  we  may  possess,  while  yet  we  are  utterly 
destitute  of  converting  grace.  The  most  highly  favoured  of 
God's  servants  from  the  beginning  of  the  world  had  not 
delivered  a  clearer  prophecy  of  Christ  than  that  which  was 
uttered  by  Balaam  on  this  occasion.     Nor  is  it  improbable 

a  There  is  some  little  obscurity  in  the  passage,  occasioned  by  the 
translation.  The  words  "  whose  eyes  are  open,"  in  ver.  15.  should 
be,  "  whose  eyes  were  shut ; "  and  the  words  "  in  a  trance,"  which 
are  printed  in  italics,  should  not  have  been  inserted.  The  former 
refers  to  his  not  seeing  the  angel,  when  the  ass  saw  him ;  and  the 
latter  to  his  falling  flat  on  his  face  when  the  angel  discovered  himself 
to  him.  See  Numb.  xxii.  27 — 31. 


158  NUMBERS,  XXIV.  15—17.  [176. 

that  the  expectation  which  obtained  throughout  the  East,  that 
a  prince  should  arise  out  of  Judea  and  rule  the  whole  world, 
was  occasioned  very  mvich  by  this  prophecy.  It  is  remarkable 
that  the  Eastern  Magi  no  sooner  saw  the  supernatural  star, 
than  they  concluded  that  this  Prince  was  born,  and  came 
immediately  to  Judea  to  inquire.  Where  is  he  that  is  born 
King  of  the  Jews  ?  Yet  where  shall  we  find  a  baser  character 
than  Balaam's  ?  Having  considerable  knowledge  of  the  true 
God,  he  still  continued  to  use  enchantments  as  a  magician. 
He  was  so  covetous  that  he  "  ran  greedily  after  a  reward,"  and 
preferred  "  the  wages  of  unrighteousness  "  to  every  considera- 
tion, either  of  duty  to  God  or  of  love  to  man^.  His  hypocrisif 
was  conspicuous  from  first  to  last ;  for  in  the  midst  of  all  his 
high  professions  of  regard  to  the  will  and  word  of  God,  he 
laboured  to  the  utmost  to  counteract  the  designs  of  God,  and 
to  reverse  his  decrees.  More  murderous  purposes  never  were 
entertained  in  the  heart  of  man ;  for  it  was  his  most  earnest 
desire  to  curse  all  the  people  of  God,  and  to  consign  them 
over  to  destruction  by  the  sword  of  then-  enemies.  His  last  act 
especially  was  truly  diabolical :  when  he  found  he  could  not 
prevail  to  destroy  their  bodies,  he  taught  their  enemies  how  to 
tempt  them  and  to  destroy  their  souls ''.  After  comparing  his 
character  with  his  professions  and  attainments  in  di\ine  know- 
ledge, what  shall  we  say  ?  Shall  we  not  tremble  for  ourselves, 
lest  we  should  rest  in  a  speculative  knowledge  of  Christ,  and 
fail,  after  all,  of  obtaining  any  saving  interest  in  him  ?  We  are 
elsewhere  informed  that  we  may  have  the  gifts  of  prophecy,  of 
tongues,  and  of  a  miraculous  faith,  and  yet  be  only  as  sounding 
brass,  or  tinkHng  cymbals'^.  And  our  Lord  assures  us  that 
many  will  in  the  last  day  plead  the  miraculous  works  that  they 
have  performed,  but  be  dismissed  with  this  humiliating  answer, 
Depart  from  me,  I  never  knew  you®.  Even  Judas  himself  was 
not,  in  respect  of  gifts,  behind  the  very  chiefest  Apostles.  Let 
us  then  never  value  ourselves  on  any  discoveries  of  divine 
truth,  unless  we  have  suitable  affections  and  a  correspondent 
practice.] 

The  prophecy  itself  is  deserving  of  particular  at- 
tention— 

[In  its  primary  sense  it  must  be  understood  in  reference 
to  David.  The  immediate  intention  of  Balaam  was,  to  inform 
Balak  "  what  the  Israelites  should  do  unto  his  people  in  the 
latter  days."  Accordingly  he  declares  that  one,  like  a  star 
for  brightness,  should  arise  from  among  the  Jews  at  a  distant 
period,  to  sway  the  Jewish  sceptre,  and  to  destroy  the  king- 

b  Jude,  ver.  11.2  Pet.  ii.  15,  16.  <=  Rev.  ii.  14. 

d  1  Cor.  xiii.  1—3.  e  Matt.  vii.  22,  23. 


-176.]  CHRIST  THE  STAR  SPOKEN  OF  BY  BALAAM.  159 

doms  of  Edom  and  Moab.     This  was  fuliilled  in  David,  who 
subjugated  the  Moabites,  and  slew  every  male  in  Edom*'. 

But  there  can  be  no  doubt  of  its  ultimately  referring  to  Christ 
himself.  Christ  is  calledin  Scripture  "  the  Day-star,"  "  the  bright 
and  morning  Star ;"  nor  did  ever  any  one  arise  wdth  splendour 
comparable  to  his.  He  too  sat  upon  the  throne  of  his  father 
Da\dd,  and  exercised  unlimited  dominion.  The  childi-en  of 
Edom  and  Moab  may  be  justly  considered  as  representing  the 
enemies  of  his  Church  and  people.  These  he  subdues  and  vdll 
finally  destroy ;  not  one  shall  live  before  him :  "  he  will  reign 
till  he  hath  put  all  enemies  under  his  feet."  Doubts  have 
arisen  whether  by  "  Sheth"  we  are  to  understand  that  son  of 
Adam,  whose  posterity  alone  survived  the  flood;  or  some 
person  or  place  of  eminence  in  Moab ;  (which  on  the  whole 
is  the  more  probable)  but  in  both  senses  the  prediction  was 
equally  fulfilled  in  Christ,  who  "  has  the  heathen  for  his  in- 
heritance and  the  utmost  ends  of  the  earth  for  his  possession." 
Him  then  did  Balaam  see,  as  Abraham  also  had  seen  four  hun- 
dred years  before,  but  not,  alas  !  with  Abraham's  joyful  hope. 
Of  HIS  victorious  career  he  spake,  saying,  "  I  shall  see  him, 
but  not  now ;  I  shall  behold  him,  but  not  nigh."] 

Having  ascertained  the  import  of  the  prophecy,  let 
us  consider, 

II.  The  IMPROVEMENT  to  be  made  of  it — 

1.  Let  us  be  thankful  for  its  accomplishment — 

[We  have  not  to  look  forward  at  the  distance  of  fifteen 
centuries ;  nor  yet  to  travel,  like  the  Eastern  Magi,  through 
trackless  deserts,  to  behold  the  Lord.  We  see  him  "  noiv  ,•" 
we  behold  him  "  nigh."  We  have  not  to  go  up  to  heaven,  to 
bring  him  down,  or  to  go  down  into  the  deep,  to  bring  him  up. 
No  :  he  is  nigh  unto  us,  even  in  the  word  of  faith  which  we 
have  both  in  our  hands  and  our  hearts  ^.  Truly  he  is  not  only 
arisen  on  our  benighted  world,  but,  if  it  be  not  our  own  fault, 
"he  is  arisen  in  our  very  hearts^,"  so  that  "we  behold  his 
glory,  the  glory  as  of  the  only-begotten  of  his  Father,  full  of 
grace  and  truths" 

We  see  his  "  dominion"  already  established  in  the  world '^. 
From  the  hour  in  which  he  sent  down  his  Holy  Spirit  on  the 
day  of  Pentecost  even  to  the  present  moment,  has  his  kingdom 
been  extending  over  the  face  of  the  earth  :  and  the  hour  is  fast 
approaching  when  "  all  kings  shall  fall  down  before  him,  and 
all  nations  shall  serve  himV'  and  "  all  the  kingdoms  of  the 

f  2  Sam.  viii.  2,  14.    Ps.  Ix.  8.   1  Kings  xi.  15,  16. 

g  Rom.  X.  6—8.  1^  2  Pet.  i.  19.  *  John  i.  14. 

•^  ver.  19.  1  Ps.  Ixxii.  8—11. 


160  NUMBERS,  XXV.  10—13.  [177. 

world  become  his  undivided  empire."  May  I  not  say  too  that 
even  in  the  hearts  of  many  here  present  he  has  set  up  liis 
throne  ?  Yes,  and  I  hope  that  in  due  season  "  he  A\'ill  bruise 
Satan  liimself  under  our  feet,"  and  "  bring  every  thought  into 
captivity "  to  his  holy  will.  If  we  then  be  not  thankful,  me- 
thmks  "  the  very  stones  mil  cry  out  againt  us."] 

2.  Let  us  receive  the  Lord  under  the  very  cha- 
racters by  which  he  is  here  revealed — 

[Let  us  give  up  ourselves  willingly  to  his  guidance,  and 
not  regard  any  difficulties  we  may  encounter  in  our  way. 
Truly  we  may  see  our  way  traced  out  with  accuracy  in  his 
blessed  word,  the  way  wliich  he  liimself  trod  when  he  was  upon 
earth.  It  is  impossible  to  miss  our  end,  if  only  we  foUow  his 
steps. 

Let  us  also  surrender  up  ourselves  to  him  in  a  way  of  holy 
obedience,  knowing  no  will  but  his,  and  doing  it  without 
reserve.  Under  him  we  ourselves  also  are  to  fight :  and  if  we 
"do  valiantly™"  we  have  nothing  to  fear:  for  "through  his 
strength  we  can  do  all  things"."  You  have  seen  how  Edom 
and  Moab  fell  before  David,  and  how  Christ's  "sceptre"  has 
prevailed  over  the  great  enemy  of  our  salvation.  And  so  shall 
"  all  enemies  be  put  both  under  his  feet,"  and  under  ours,  till, 
having  overcome  like  him,  we  be  exalted  to  his  throne  for 
ever  and  ever. 

See  Israel  at  the  time  of  Balaam's  prophecy.  They  were 
altogether  unused  to  war  ;  yet  did  they  vanquish  all  the  king- 
doms of  Canaan.  And  so  shall  we,  though  weak  as  "  worms, 
thresh  the  mountains"  before  us",  and  be  "more  than  con- 
querors through  him  that  loved  us."  In  vain  shall  any  attempt 
to  "  curse  us :"  for  "  there  is  no  enchantment  against  Jacob, 
nor  any  divination  against  Israel :"  and  to  all  eternity  shall  we, 
as  monuments  of  our  Redeemer's  love,  be  occupied  with  adoring 
gratitude,  each  exclaiming  for  himself,  and  all  uniting  in  that 
overwhelming  sentiment,  "What  hath  God  wrought^'!" 

m  ver.  18.      n  Phil.  iv.  13.      °  Isai.  xli.  14,  15.      p  Numb.xxiii.23. 


CLXXVII. 

PHINEHAS  REWARDED  FOR  HIS  ZEAL. 

Numb.  XXV.  10 — 13.  And  the  Lord  spake  unto  Moses,  saying, 
Phinehas  the  son  of  Eleazar,  the  son  of  Aaron  the  priest,  hath 
turned  my  wrath  away  from  the  children  of  Israel,  (ivhile  he 
was  zealous  for  my  sake  among  them,)  that  I  consumed  not 
the  children  of  Israel  in  my  jealousy.  Wherefore  say.  Be- 
hold, I  give  unto  him  my  covenant  of  peace :  and  he  shall  have 
it,  and  his  seed  after  him,  even  the  covenant  of  an  everlasting 


177.1  PHINEHAS  REWARDED  FOR  HIS  ZEAL.  161 

priesthood ;  because  he  was  zealous  for  his  God,  and  made  an 
atonement  for  the  children  of  Israel. 

SATAN  is  incessant  in  his  endeavours  to  destroy 
the  people  of  God:  and,  if  one  device  fail,  he  has 
recourse  to  another:  nor  is  he  ever  at  a  loss  for  a 
succession  of  expedients,  whereby  to  accomplish  his 
malignant  ends.  He  had  laboured  hard,  in  concert 
with  Balaam  his  willing  agent,  to  bring  a  curse  upon 
Israel :  but  he  had  been  foiled  in  every  attempt.  What, 
however,  he  could  not  effect  by  the  sword  of  Moab, 
he  more  successfully  essayed  to  do  through  the  in- 
fluence of  their  own  corruptions,  and  the  fascinations 
of  abandoned  women :  and,  if  the  zeal  of  Phinehas  had 
not  intervened  to  arrest  the  arm  of  divine  vengeance, 
we  know  not  to  what  an  extent  the  calamities  of  Israel 
might  have  reached. 

In  considering  what  is  here  recorded  concerning 
Phinehas,  we  shall  notice, 

I.  The  act  for  which  he  was  rewarded — 

A  most  grievous  iniquity  was  committed  in  the 
camp — 

[Balaam  had  advised  Balak  to  ensnare  the  Israelites  by 
means  of  the  Midianitish  women  ^.  An  intercourse  between 
them  had  been  opened :  the  Israelites  fell  into  the  snare ;  and 
were  drawn  into  unlawful  connexions  with  them,  and  then  into 
idolatry  itself.  Thus  God  was  incensed  against  his  people ; 
and  after  having  protected  them  from  the  imprecations  of 
Balaam,  became  himself  the  executioner  of  heavy  judgments 
upon  them.  In  addition  to  the  plague  which  he  himself  in- 
flicted upon  the  people,  he  ordered  Moses  to  send  forth  and 
slay  the  chief  offenders,  and  to  hang  them  up  in  the  sight  of 
all  the  congregation. 

Whilst  these  judgments  were  executing,  and  the  unoffending- 
part  of  the  congregation  were  "  weeping  before  the  door  of  the 
tabernacle,"  behold,  a  man  of  distinction  in  one  of  the  tribes 
brought  a  Midianitish  woman  to  his  tent,  in  the  very  sight  of 
Moses  and  of  all  the  congregation.  The  guilt  of  such  an  illicit 
commerce  would  under  any  circumstances  have  been  exceeding 
great ;  but  at  such  a  time,  and  in  such  a  manner,  was  criminal 
in  the  highest  degree  :  it  was  shameless  in  the  extreme  :  it 
was  an  open  defiance  both  of  God  and  man.] 

a  Numb.  xxxi.  16.  Rev.  ii.  14. 
VOL.  II.  M 


162  NUMBERS,  XXV.  10—13.  [I77. 

To  punish  it  as  it  deserved,  Phinehas  stood  forth 
with  holy  zeal — 

[He  seized  a  javelin,  and  followed  the  abandoned  criminals 
to  the  tent,  and  pierced  them  through  in  the  midst  of  their 
guilty  pleasures.  This  might  appear  to  have  been  an  usurpa- 
tion of  legal  authority  :  but  it  was  not  so :  for  the  chief  ma- 
gistrate himself  had  given  the  command  to  all  the  judges  of 
Israel:  moreover,  being  the  son  of  the  high-priest,  it  is  rea- 
sonable to  suppose  that  Phinehas  was  himself  a  magistrate :  at 
all  events,  he  acted  by  a  divine  impulse,  and  was  "  God's  mi- 
nister, a  revenger  to  execute  Avi'ath  upon  these  e\il-doers." 
Such  an  act  in  us  would  be  unjustifiable  ;  because  we  have 
received  no  such  commission  either  from  God  or  man  :  but  the 
spirit  from  which  it  proceeded,  would  be  commendable  in 
whomsoever  it  were  found :  we  ought  to  be  filled  with  a  zeal 
for  God's  honour:  we  ought  to  feel  indignation  against  sin: 
we  ought  to  be  penetrated  with  compassion  towards  those  who 
are  in  danger  of  perishing  through  the  impiety  of  otliers :  and 
we  ought  to  be  ready  to  assist  the  civil  magistrate  in  the  sup- 
pression of  iniqmty.] 

God's  approbation   of  his  conduct  was   strongly- 
marked  in, 

II.  The  reward  conferred  upon  him — 

Instantly  was  God  pacified  towards  his  offending 
people — 

[Already  had  twenty-three  thousand  persons  fallen  by  the 
plague,  and  another  thousand  by  the  sword  of  justice^:  but, 
on  the  execution  of  this  signal  vengeance,  God  stopped  the 
plague,  and  commanded  the  sword  of  justice  to  be  sheathed. 
He  accepted  this  as  "  an  atonement  for  the  children  of  Israel." 
Not  that  there  was  any  thing  in  the  blood  of  the  victims,  that 
could  expiate  sin ;  but  their  death  was  considered  as  a  sacrifice 
to  divine  justice  ;  and  God  took  occasion  from  it  to  return  in 
mercy  to  his  repenting  people.  What  a  glorious  reward  was 
this !  Not  a  family  throughout  all  the  tribes  of  Israel  could 
help  feeling  its  obligations  to  him,  and  acknowledging  him  as 
its  benefactor.] 

Immediately  too  did  "  God  give  him  his  covenant 
of  an  everlasting  priesthood" — 

[True  it  was,  that  Phinehas  was  next  in  succession  to  the 
priesthood;  but  it  was  not  ensured  to  him,  and  his  seed,  till 
God  now  gave  it  to  him  by  an  express  promise.  The  covenant 
of  priesthood  is  called  "  a  covenant  of  peace,"  both  because  it 

^  Compare  ver.  9.  with  1  Cor.  x.  8. 


177.1  PHINEHAS  REWARDED  FOR  HIS  ZEAL.  163 

was  a  testimony  of  divine  acceptance  to  Phinehas  himself*^,  and 
(as  long  as  the  priesthood  should  last)  the  means  of  maintaining 
peace  between  God  and  his  people :  it  also  shadowed  forth  that 
better  priesthood,  which  should  be  the  means  of  reconciling 
the  whole  world  to  God,  and  God  unto  the  world. 

This  priesthood,  we  know,  was  typical  of  Christ;  but,  whether 
the  giving  of  it  in  consequence  of  "  the  atonement  made"  by 
Phinehas  was  typical  of  him,  we  cannot  say:  but  this  is  clear, 
that  the  giving  of  the  priesthood  to  Phinehas,  as  a  reward  for 
the  zeal  he  had  exercised,  was  intended  to  shew,  to  the  re- 
motest ages,  that  "  it  is  good  to  be  zealously  affected  always  in 
a  good  thmg'^;"  and  that  they  who  serve  God  with  their  whole 
hearts,  shall  have  the  most  intimate  access  to  him  in  this 
world,  and  participate  his  glory  in  the  world  to  come:  "  they 
shall  be  kings  and  priests  mito  their  God  for  ever  and  ever."] 

We  cannot  reflect  on  this  history  without  seeing 
in  a  striking  point  of  view, 

1.  The  danger  of  indulging  sin  in  ourselves — 

[Whilst  the  Israelites  were  obedient  to  the  divine  com- 
mands, they  were  safe :  God  turned  all  the  execrations  of  their 
enemies  into  blessings®.  But  when  they  allowed  themselves  to 
be  tempted  by  the  Midianitish  women,  they  fell  from  one  sin 
to  another,  and  provoked  God  himself  to  become  their  enemy. 
Happy  will  it  be  for  us,  if  we  learn  from  their  experience  to 
resist  iniquity  in  its  first  apj)roaches  ;  lest  we  fall  and  perish 
after  their  example.  And  let  not  this  caution  be  deemed  un- 
worthy the  attention  of  any.  If  David,  and  Solomon,  were 
betrayed  into  the  most  grievous  iniquities  by  means  of  their 
ungoverned  appetites,  who  is  he  that  shall  think  himself  secure? 
Solomon's  description  of  an  abandoned  woman  is  but  too  just; 
"  Her  heart  is  as  snares  and  nets,  and  her  hands  as  bands  *^ : "  he 
tells  us  too,  that  "  many  strong  men  have  been  slain  by  her; 
and  that  her  house  is  the  way  to  hell^."  Many  who  once 
appeared  to  be  in  the  way  to  heaven,  have  found  this  to  their 
cost :  and  many  of  us  who  are  yet  out  of  hell,  owe  it  more  to  the 
long-suffering  of  God  than  to  any  virtue  of  our  own.  Let  such 
persons  then  be  thankful  to  God  for  his  mercy;  and,  "  if  any 
man  think  that  he  standeth,  let  him  take  heed  lest  he  fall."] 

2.  The  duty  of  restraining  sin  in  others — 

[Wlierefore  were  these  rewards  conferred  on  Phmehas,  but 
to  shew  the  world  the  acceptableness  of  such  services  as  his? 
And  to  what  purpose  has  he  committed  the  power  of  the  sword 
to  magistrates,  if  they  are  not  to  be  a  terror  to  the  workers  of 
iniquity?     This  power  is  a  talent  for  which  magistrates  are 

<=  Ps.  cvi.  28 — 31.  ^  Gal.  iv.  18.  «  Dg^t.  xxiii.  5. 

f  Eccl.  vii.  26.  s  Prov.  vii.  24 — 27. 

m2 


164  NUMBERS,  XXVI.  63—65.  [178. 

responsible  to  God :  and,  if  they  shrink  not  from  using  it, 
because  the  exercise  of  it  would  subject  them  to  the  re- 
proaches of  the  ungodly,  let  them  bear  in  mind,  that  they 
shall  receive  commendations  from  their  God;  and  that,  by  every 
friend  of  piety  and  of  order,  they  will  be  reckoned,  like  Phinehas, 
the  truest  patriots  of  their  day.  Ministers  also,  in  their  re- 
spective spheres,  should  use  influence  for  the  suppression  of 
iniquity;  boldly  rebuking  it  in  public,  and  using  eveiy  lawful 
method  of  discountenancing  it  in  private.  Persons  too  in  every 
sphere  of  life  should  co-operate  for  the  same  benevolent  pur- 
pose ;  assured  that,  by  obstructing  the  progress  of  sin,  they 
approve  themselves  the  best  friends  both  of  God  and  man.] 

3.  The  greatness  of  our  obligations  to  the  Lord 
Jesus  Christ — 

[If  Phinehas  was  so  great  a  benefactor  to  his  country,  and 
deserved  the  thanks  of  all,  for  sacrificing  the  lives  of  two  licen- 
tious profligates,  what  thanks  are  due  to  the  Lord  Jesus  Christ, 
who  oflTered  his  own  life  a  sacrifice  for  us!  Here  was  love  un- 
searchable, and  zeal  unparalleled.  To  him  must  every  human 
being  confess  his  obligations :  to  him  must  every  one  that  shall 
finally  be  saved,  render  everlasting  praise  and  honour.  O  let 
every  one  throughout  the  camp  of  Israel  behold  his  Benefactor : 
let  every  one  contemplate  Jesus  as  appeasing  the  wrath  of  God, 
and  effecting  our  reconciliation  with  him:  and,  inasmuch  as 
"  for  his  obedience  vmto  death  God  hath  highly  exalted  him, 
and  given  him  a  name  above  every  name,"  let  every  heart 
acknowledge  him ;  let  every  knee  bow  to  him ;  and  every  tongue 
be  occupied  in  ascribing  glory  to  his  name.] 


CLXXVIII. 

PERISHING  OF  THE  ISRAELITES  IN  THE  WILDERNESS. 

Numb.  xxvi.  63 — 65.  These  are  they  that  were  numhered  hy 
Moses  and  Eleazar  the  priest,  zoho  numbered  the  children  of 
Israel  in  the  p)lains  of  Moah,  hy  Jordan  near  Jericho.  But 
among  these  there  urns  not  a  man  of  them  lohom  Moses  and 
uiaron  the  priest  numhered,  tohen  they  numhered  the  children 
of  Israel  in  the  tvilderness  of  Sinai :  for  the  Lord  had  said  of 
them,  They  shall  surely  die  in  the  wilderness.  And  there 
was  not  left  a  man  of  them,  save  Caleb  the  son  of  Jephunneh, 
and  Joshua  the  son  of  Nun. 

THE  Israelites  in  some  respects  had  an  advantage 
over  us,  inasmuch  as  they  had  the  most  stupendous 
miracles  wrought  before  their  eyes :  but  we  have  an 
incomparably  greater  advantage  over  them,  in  seeing 


178.1  ISRAELITES  PERISH  IN  THE  WILDERNESS.  165 

the  accomplishment  of  many  prophecies  relating  to 
them,  and  the  design  of  God  in  his  diversified  dis- 
pensations towards  them.  The  miracles  would  strike 
the  senses  more  forcibly  for  a  little  time ;  but  the 
accomplishment  of  prophecy  commends  itself  to  our 
judgment,  and  operates  with  more  permanent  effect. 
The  event  before  us,  for  instance,  carries  an  irresis- 
tible conviction  with  it  to  every  reflecting  mind. 
The  Israelites  had  been  numbered  in  the  wilderness 
of  Sinai "":  but  for  their  sin  at  Kadesh-barnea,  where 
they  refused  to  go  up  and  possess  the  land,  they 
were  doomed  to  die  in  the  wilderness  ^  Two  excep- 
tions alone  were  made,  Caleb  and  Joshua,  who  had 
boldly  testified  against  the  wickedness  of  the  people 
on  that  occasion,  and  encouraged  them  to  maintain  a 
confidence  in  their  God.  Now  the  time  for  entering 
into  Canaan  was  nearly  arrived ;  and  Moses  and 
Eleazar  were  commanded  to  number  the  people  again, 
and  to  ascertain,  for  the  instruction  of  the  nation  at 
large,  the  perfect  accomplishment  of  this  prophecy. 
Accordingly,  it  was  ascertained  by  minute  investiga- 
tion, and  it  is  here  distinctly  affirmed  for  the  benefit 
of  the  whole  world.  The  fact  that  is  here  asserted, 
is  often  mentioned  in  the  New  Testament  for  the 
benefit  of  the  Church  at  this  day :  and  it  is  in  this 
particular  view  that  we  shall  insist  upon  it.  It  was 
intended  to  shew  us, 

I.  That  sinners  derive  no  security  from  their  num- 
bers— 

[There  is  a  conceit  in  the  minds  of  men,  that  God  can 
never  condemn  so  many  as  they  see  to  be  walking  in  the  ways 
of  sin  :  and  though  they  cannot  but  acknowledge,  that  the  lives 
of  a  few  religious  persons  are  far  more  agreeable  to  the  Scrip- 
tures than  those  of  the  generality  of  mankind,  yet  they  deem 
it  presumptuous  in  these  to  imagine  themselves  in  a  safer  state 
than  others.  As  for  the  distinctions  which  are  made  in  the 
word  of  God,  the  promises  of  life  to  the  godly,  and  the 
threatening  of  death  to  the  ungodly,  they  are  accovmted  of 
but  little  weight :  men's  own  surmisings,  however  groundless, 
are  made  to  outweigh  the  plainest  declarations  of  Holy  Writ. 
Here  then  the  matter  has  been  put  to  a  trial.     The  whole 

a  Numb.  i.  1 — 3.  ^  Numb.  xiv.  28 — 30. 


166  NUMBERS,  XXVI.  63—65.  [l78. 

nation  of  Israel  had  offended  God,  and  were  to  be  excluded 
from  the  promised  land :  but  two  individuals,  who  had  with- 
stood the  torrent  of  iniquity,  were  to  have  the  honour  and 
happiness  of  entering  into  Canaan.  Now  on  the  borders  of 
that  land  the  people  are  numbered  a  second  time  ;  and  after  a 
complete  survey  of  every  tribe,  it  is  declared,  yea  he  ice  declared, 
that  "  ?iot  a  man"  against  whom  the  judgment  had  been  de- 
nounced, had  siu'vived.  Thus  it  will  assuredly  be  m  the  eternal 
world.  Men  are  now  told  that  the  unrighteous  shall  not 
enter  into  heaven :  but,  because  they  constitute  the  great  mass 
of  mankind,  they  doubt  whether  the  tlu-eatening  wUl  be  exe- 
cuted :  nevertheless,  when  a  scrutiny  shall  be  made  of  those 
who  shall  be  at  the  right  hand  of  God,  there  will  not  be  fomid 
a  man,  no,  "  noi  a  man"  whom  God  in  his  word  had  consigned 
to  another  place.  The  "  broad  and  frequented  road  will  be 
found  to  have  led  to  destruction ;"  nor  will  so  much  as  one 
have  attained  to  life,  who  did  not  *'  enter  in  at  the  strait  gate, 
and  walk  in  the  narrow  way  *'."] 

II.  That  no  outward  privileges   or  professions  will 

save  them — 

l^In  this  view  in  particular  is  the  destruction  of  the  Is- 
raelites proposed  to  our  consideration  in  the  New  Testament^. 
Their  privileges  were  exceeding  great,  and  they  could  boast  of 
having  experienced  the  most  marvellous  interpositions  of  the 
Deity  in  their  behalf.  But  were  they  therefore  saved  ?  Yea, 
was  not  God  so  offended  with  them,  that  he  even  "  sware  in 
his  wrath  that  they  should  not  enter  into  his  rest  ?  "  To  what 
purpose  then  is  it  that  we  have  been  baptized  into  the  name  of 
Christ ;  that  we  have  his  word  in  oiu*  hands,  his  presence  in 
our  assemblies,  his  promises  on  our  lips  ?  To  what  piu'pose  is 
it  that  we  have  "  eaten  spiritual  meat,  and  drunk  spiritual 
drink,"  at  his  table,  if  we  are  yet  childi'en  of  disobedience? 
AVere  the  Jews  rejected  for  their  unbelief?  So  shall  toe  be,  if 
we  have  not  that  "  faith,  which  purifies  the  heart."  If  "  Christ 
be  not  formed  in  oiu-  hearts,"  so  as  to  make  us  "  partakers  of  a 
divine  nature,"  "  the  labour  bestowed  upon  us  will  be  in  vain." 
We  must  "live  by  faith  on  the  Son  of  God,"  and  "walk  as 
Christ  himself  walked,"  or  else  we  shall  never  find  admission  into 
his  rest.  Nor  is  it  by  "  running  well  for  a  season,"  but  "  by  a 
patient  continuance  in  well-doing,"  that  we  shall  attain  eternal 
life.  We  must  both  begin  well,  and  "  endure  unto  the  end," 
if  ever  we  would  be  counted  worthy  of  that  heavenly  kingdom.] 

III.  That  the  divine  judgments,  however  long  de- 
layed, will  overtake  them  at  last — 

c  Matt.  vii.  13,  14. 

^  Jude,  ver.  5.  and  1  Cor.  x.  1 — 6.  and  Heb.  ill.  17 — 19.  and  iv.  1. 


178.]         ISRAELITES  PERISH  IN  THE  WILDERNESS.  167 

[Though  at  first,  when  sent  back  into  the  wilderness,  the 
people  confessed  their  sins  with  apparent  contrition,  they  soon 
relapsed  into  their  former  habits ;  and  probably  after  a  season 
indulged  a  hope,  that  they  should  succeed  as  well  as  those  to 
whom  the  promises  had  been  made.  This  is  the  way  of  sin- 
ners: "  because  judgment  is  not  executed  speedily  upon  them," 
they  think  it  never  will.  "  The  scoffers  in  the  last  days  will 
say,  Where  is  the  promise  of  his  coming  ?"  But  God  assures 
us,  that  "  the  judgment  of  sinners  now  of  a  long  time  lingereth 
not,  and  their  damnation  slumbereth  not."  God  had  respect 
to  the  posterity  of  Israel,  when  "  he  suffered  their  manners  in 
the  wilderness  forty  years : "  he  had  a  chosen  seed  who  were 
yet  in  their  loins,  and  who  were  in  due  time  to  enjoy  that 
inheritance,  wliich  their  fathers  had  despised.  "  He  gave  them 
also  space  for  repentance,"  that  they  might  not  be  excluded 
from  heaven  itself.  Thus  "  is  he  long-suffering  towards  tis  also, 
not  willing  that  any  of  us  should  perish,  but  that  we  should 
come  to  repentance  and  live."  But  we  deceive  ourselves,  if  we 
think  that  he  will  never  call  us  into  judgment :  on  the  contrary, 
he  will  require  at  our  hands  every  talent  he  has  entrusted  to 
us,  and  increase  our  punishment  in  proportion  to  the  mercies 
we  have  abused.  O  that  those  who  are  more  advanced  in  life 
would  contemplate  this  !  that  they  would  "  account  the  long- 
suffering  of  God  to  be  salvation,"  and  not  make  it  the  occasion 
of  a  more  aggravated  condemnation !] 

IV.  That  no  one  of  God's  faithful  servants  shall  ever 
perish — 

[At  this  numbering  of  the  people,  Caleb  and  Joshua  were 
found  alive,  though  all  the  rest  were  dead:  so  exactly  had  death 
executed  its  commission  !  Of  six  hundred  thousand  offenders, 
not  one  had  escaped  its  dart :  but  the  two  who  had  "  followed 
the  Lord  fully,"  remained  unhurt.  This  shews  how  certainly 
the  promises  of  God  shall  be  fulfilled  to  every  believer.  Be 
the  nmnbers  of  the  Lord's  people  ever  so  few,  they  shall  not 
be  overlooked :  though  the  whole  universe  be  sifted  and  blown 
away  as  chaff,  *'not  the  smallest  grain  of  true  wheat  shall  fall 
upon  the  earth  ^."  They  have  many  and  powerful  adversaries ; 
but  "  none  shall  pluck  them  out  of  their  Father's  hand."  "  It 
is  not  His  will  that  one  of  his  little  ones  should  perish."  They 
may  be  so  weak  in  faith  as  to  indulge  many  fears  of  the  issue 
of  their  warfare  ;  but  God  himself  pledges  his  word,  that  "  they 
shall  never  perish,  but  shall  have  eternal  life."  Be  not  discou- 
raged then,  believers,  because  ye  are  few,  or  weak,  or  despised, 
or  beset  with  enemies  all  around  ;   for  the  word  of  Chi'ist  to 

«  Amos  ix.  9. 


1G8  NUMBERS,  XXVII.  15—21.  [179. 

you  is,  "  Fear  not,  little  flock ;  it  is  your  Father's  good  pleasure 
to  give  you  the  kingdom."  Only  "  commit  yoiu-  souls  to  God 
in  well-doing,  as  into  the  hands  of  a  faithful  Creator,"  and  he 
will  "preserve  you  blameless  unto  his  heavenly  kingdom."] 


CLXXIX. 

APPOINTMENT  OF  JOSHUA  TO  SUCCEED  MOSES. 

Numb,  xxvii.  15 — 21.  And  Moses  spake  unto  the  Lord,  saying, 
Let  the  Lord,  the  God  of  the  spirits  of  all  Jlesh,  set  a  man 
over  the  congregation,  which  may  go  out  before  them,  and  uihich 
may  go  in  before  them,  and  which  may  lead  them  out,  and 
lohich  may  bring  them  in;  that  the  congregation  of  the  Lord 
be  not  as  sheep  ivhich  have  no  shepherd.  And  the  Lord  said 
unto  Moses,  Take  thee  Joshua  the  son  of  Nun,  a  man  in  zvhom 
is  the  Spirit,  and  lay  thine  hand  upon  him ;  and  set  him  before 
Eleazar  the  priest,  and  before  all  the  congregation :  and  give 
him  a  charge  in  their  sight.  And  thou  shall  put  some  of  thine 
honour  upon  him,  that  all  the  congregation  of  the  children  of 
Israel  may  be  obedieiit.  And  he  shall  stand  before  Eleazar 
the  priest,  who  shall  ask  counsel  for  him,  after  the  judgment 
of  Urim  before  the  Lord.  At  his  toord  they  shall  go  out,  and 
at  his  word  they  shall  come  in,  both  he,  and  all  the  children 
of  Israel  with  him,  even  all  the  congregation. 

WHEN  great  and  good  men  are  taken  away,  we 
are  apt  to  suppose  that  their  places  cannot  be  ade- 
quately supplied.  But  God  "  has  the  residue  of  the 
Spirit,"  and  can  raise  up  instruments  at  any  time  to 
carry  on  his  gracious  purposes  in  the  world.  When 
Elijah  was  taken  up  to  heaven  in  a  fiery  chariot,  his 
servant  Elisha  was  ready  to  imagine,  that  all  the 
stay  and  support  of  Israel  was  removed ;  "  My  father, 
my  father!  the  chariot  of  Israel  and  the  horsemen 
thereof!"  but  Elijah's  mantle  fell  upon  Elisha.  Thus, 
when  Moses  had  received  God's  final  decision  re- 
specting his  dying  in  the  wilderness,  it  seemed  as  if 
the  nation  of  Israel  would  be  left  as  sheep  without  a 
shepherd :  but  God,  in  answer  to  the  prayer  of  Moses, 
appointed  one  to  succeed  him,  who  fulfilled  his  trust 
as  well  as  Moses  himself  could  have  done. 

The  points  for  our  present  consideration  are, 
I.  The  concern  of  Moses  for  the  people  committed 
to  him — 


179.1  JOSHUA  APPOINTED  TO  SUCCEED  MOSES.  169 

The  last  forty  years  of  his  life  he  had  spent  entirely 
in  their  service :  and  now  that  he  could  superintend 
them  no  longer,  he  was  anxious  that  a  successor 
should  be  appointed  by  God  himself;  that  so  all 
occasion  for  rivalship  might  be  cut  off,  and  all  discord 
and  anarchy  be  prevented.     In  this  he  acted, 

1.  As  a  true  patriot — 

[Patriotism  is  a  vii'tue  wliich  all  public  men  affect,  but 
which  very  few  possess.  Selfishness  is  by  far  the  more  pre- 
vailing character.  Many,  when  they  can  hold  the  reins  of 
government  no  longer,  would  rather  be  succeeded  by  one  of 
moderate  talents,  whose  inferiority  should  cause  regret  for 
their  departed  worth,  than  by  one  of  transcendent  abihties, 
whose  eminence  should  eclipse  their  virtues,  and  cause  their 
services  to  be  forgotten.  A  regard  for  their  own  credit  would 
outweigh  their  desire  for  the  public  weal.  Besides,  the  gene- 
rality of  patriots  exert  all  their  influence  to  aggrandize  their 
own  families  ;  and  appoint  to  places  of  trust  and  honour,  not 
those  whom  in  their  consciences  they  think  most  fit  for  the 
office,  but  those  who  from  family  or  party  considerations  will 
most  confirm  their  power,  or  perpetuate  the  honour  of  their 
name.  The  very  reverse  of  all  this  was  displayed  in  the  con- 
duct of  Moses.  He  was  fearful  lest  the  people  should  have 
any  reason  to  regret  his  loss.  He  was  anxious  that  a  person 
should  be  selected  and  qualified  by  God  himself;  that  so  the 
administration  of  their  affairs  might  be  conducted  to  the 
greatest  possible  advantage.  And  though  he  had  children  of 
his  own,  he  placed  them  in  no  peculiar  situation  either  of 
church  or  state ;  but  left  them  to  occupy  the  humbler  post 
of  common  Levites,  whilst  Aaron's  cliildren  succeeded  to  the 
pxiesthood,  and  one  of  another  tribe  was  nominated  as  his 
successor  in  the  government.  Moreover,  the  manner  of  evincing 
his  concern  for  the  people's  welfare,  was  such  as  is  little  known 
to  modern  patriots ;  he  evinced  it  not  by  declamatory  harangues, 
but  by  praying  to  God  for  them.  Happy  would  it  be,  if  those 
who  in  this  day  make  such  professions  of  zeal  in  the  service 
of  their  comitry,  would  manifest  it  before  God  in  their  secret 
chamber,  entreating  him  to  direct  their  counsels  and  prosper 
their  endeavours !  To  secure  his  direction  and  blessing  for 
those  in  power,  would  be  a  better  proof  of  patriotism,  than  to 
be  aiming  incessantly  at  their  subversion  and  ruin.] 

2.  As  a  faithful  minister — 

[Moses  presided  over  Israel,  both  as  a  Church,  and  as  a 
Nation :  and  he  shewed  the  same  regard  for  their  spiritual,  as 
for  their  temporal,  interests.  He  well  knew,  that  the  appoint- 
ment of  a  truly  religious  governor  would  equally  conduce  to 


170  NUMBERS,  XXVII.  15—21.  [179. 

their  good  in  both  respects.  Hence  he  prayed,  that  God  would 
set  one  over  them,  who  should  "  go  in  and  out  before  them," 
leading  them  by  his  example,  as  well  as  directing  them  by  his 
authority :  and  though  doubtless  this  might  principally  refer 
to  the  wars  which  they  were  about  to  wage,  yet  it  certainly 
comprehended  also  every  part  of  the  governor's  office,  whether 
civil  or  rehgious.  Such  is  the  prayer  which  every  pious 
minister  must  offer,  when  he  finds  the  time  of  his  dissolution 
drawing  nigh.  He  must  not  be  satisfied  with  having  discharged 
his  own  duties  conscientiously,  but  must  "  labour  earnestly  for 
them  in  prayer,"  desiruig  to  have  his  flock  committed  to  one, 
who  shall  watch  over  them  with  diligence,  and  minister  unto 
them  with  fidelity  ;  one,  who  wiU  not  merely  direct  them 
aright,  but  will  go  before  them  in  the  way,  as  the  eastern 
shepherds  were  wont  to  do.  In  this  he  must  manifest  his 
resemblance  to  the  Sa\doiU',  who  "  had  compassion  on  the 
people,  because  they  were  as  sheep  having  no  shepherd^ :"  in 
this  too  he  must  follow  the  footsteps  of  the  Apostles,  who 
strove,  both  by  oral  and  written  communications,  to  perpetuate 
the  effect  of  their  laboiirs*'.] 

How  pleasing  and  acceptable  this  intercession  was, 
we  see  in, 
II.  The  gracious  provision  which  God  made  for  them — 

Here,  as  in  ten  thousand  instances,  God  answered 
without  delay  the  petitions  presented  to  him — 

1.  He  selected  a  suitable  person  for  the  office — 

["  Take  Joshua,"  says  he,  "  a  man  in  whom  is  the  Spirit." 
Yes,  such  are  the  magistrates  and  ministers  whom  God  ap- 
points :  he  selects  those  in  whom  are  suitable  qualifications  for 
the  post  assigned  them,  or,  at  least,  persons  whom  he  himself 
will  fit  for  their  office.  A  talent  for  government  is  implied  in 
this  expression,  but  it  implies  also  real  piety ;  which  is  abso- 
lutely requisite  for  a  due  discharge  either  of  the  magisterial  or 
ministerial  office.  None  can  act  for  God,  who  do  not  act  from 
him,  that  is,  by  grace  received  from  him :  and  consequently, 
none  can  make  the  best  use  of  their  authority,  who  are  not 
taught  by  the  Spirit  to  use  it  for  the  furtherance  of  religion, 
and  for  the  glory  of  God.  O  that  such  persons  were  universally 
selected  to  manage  the  concerns  both  of  church  and  state ! 
"We  might  hope  for  a  far  richer  blessing  on  the  nation  at  large, 
and  far  infinitely  greater  good  to  the  Church  of  Christ,  if  such 
persons,  and  such  only,  were  invested  with  the  sword  of  ma- 
gistracy, or  the  pastoral  staff.  At  all  events,  both  magistrates 
and  ministers  may  learn  from  hence,  what  qualification  they 

a  Matt.  ix.  36.  ^  Acts  xx.  25—32.  2  Pet.  i.  12 — 15. 


179.]  JOSHUA  APPOINTED  TO  SUCCEED  MOSES.  171 

should  chiefly  seek,  for  a  profitable  discharge  of  their  respec- 
tive offices.] 

2.  He  prescribed  the  mode  of  his  ordination  to  it — 

["Set  him  before  Eleazar,  and  before  all  the  congregation," 
said  the  Lord;  "  and  lay  thine  hand  upon  him,  and  give  him  a 
charge  in  their  sight,  and  put  some  of  thine  honour  upon  him;" 
that  is,  invest  him  7ioiv,  before  thy  death,  with  a  part  of  thine 
own  authority;  that  all,  seeing  whom  I  have  chosen,  may  ac- 
knowledge him  as  their  governor,  and  render  a  willmg  obe- 
dience to  his  commands.  This  mode  of  ordaining  Joshua  was 
calculated  to  answer  every  end  that  could  be  wished.  It  effec- 
tually prevented  all  competition,  and  strengthened  his  hands 
for  the  arduous  employment  that  was  assigned  him :  and  we 
may  well  suppose  that  Joshua  would  be  deeply  impressed  with 
these  ceremonies,  and  long  retain  a  remembrance  of  the  charge 
given  him,  confii-med  as  it  was  by  an  additional  charge  from 
God  himself  •=.  Noi-  is  this  mode  of  appointing  Joshua  unin- 
structive  to  us ;  for,  a  similar  mode  of  consecrating  persons  to 
divine  offices  has  ever  since  obtained  in  the  Church  of  God. 
The  deacons  who  were  first  ordained  by  the  Apostles,  to 
superintend  the  temporal  concerns  of  the  Church,  were  set 
apart  in  this  way*^:  and  both  priests  and  elders  were  afterwards 
consecrated  with  nearly  the  same  forms  ^  And  may  we  not 
hope  that  similar  effects  are  still  produced  on  the  minds  of 
many  at  their  solemn  consecration  to  the  work  of  the  ministry? 
We  have  no  doubt  they  are:  and,  on  the  Ember-days,  which 
are  especially  set  apart  for  praying  to  God  in  behalf  of  those 
who  are  to  be  ordained,  a  still  richer  blessing  would  rest  upon 
them;  and  the  imposition  of  hands  be  accompanied  with  a  more 
abundant  communication  of  the  Holy  Spirit  to  their  souls ^.] 

3.  He  promised  him  all  needful  assistance  in  it — 

[It  must  of  necessity  be,  that  in  the  government  of  that 
people  many  cases  would  arise,  wherein  he  would  need  direction 
from  above.  Moses  had  on  such  occasions  enjoyed  immediate 
access  to  the  Deity.  But  another  mode  of  communication  had 
been  fixed  by  God  for  all  succeeding  governors.  The  Urim  and 
Thummim  (which  import  light  and  perfection)  were  in  the 
breast-plate,  which  was  worn  by  the  high-priest;  and  by  means 
of  that  breast-plate,  God,  in  some  way  unknown  to  us,  revealed 
his  will.  To  Joshua  he  particularly  promised,  that  he  would 
communicate  to  him  in  this  way  all  needful  information :  so 
that,  whatever  difficulties  might  arise,  he  should  have  infallible 
means  of  ascertaining  the  mind  of  God.  Doubtless  that  method 

<=  Deut.  xxxi.  7,  8,  14,  15,  23. 

d  Acts  vi.  3,  6.  e  1  Tim.  iv.  14.  Acts  xiv.  23. 

f  Compare  Deut.  xxxiv.  9.  with  2  Tim.  i.  6. 


172  NUMBERS,  XXVIII.  3—10.  [180. 

of  obtaining  instruction  is  now  at  an  end:  but  the  prayer  of 
faith  will  yet  prevail,  so  that  God's  ministers  and  people  shall 
not  seek  liis  face  in  vain.  If  they  truly  desire  his  direction, 
they  shall  be  preserved  from  any  important  error,  and  be 
guided  into  all  necessary  truth:  "  The  meek  he  will  guide  in 
judgment ;  the  meek  he  will  teach  his  way."] 

From  this  subject  we  may  clearly  learn, 

1.  The  blessedness  of  the  Christian  chmxh — 

[How  happy  were  the  Jews  to  have  such  an  intercessor  as 
Moses,  and  such  a  governor  as  Joshua !  Follow  Joshua  in  his 
course,  from  the  moment  of  his  appointment  to  the  moment  of 
his  death :  what  a  series  of  victories,  till  he  had  conquered  the 
land,  and  distributed  it  according  to  the  divine  purpose !  But  if 
we  envy  the  Jews  their  divinely-appointed  head,  what  objects 
of  envy  must  ive  be,  who  have  the  Lord  Jesus  Christ  himself 
for  our  Head !  He  is  the  true  Joshua,  to  whom  "  the  Sjjirit  is 
given  wdthout  measure^."  He  also  is  made  "  Head  of  the 
Church,"  and  is  "  ascended  up  on  high,  that  he  may  fill  all 
things ; "  and  through  him  the  very  weakest  of  his  people  shall 
be  "  more  than  conquerors."  Let  us  then  "  be  strong  in  the 
Lord  and  in  the  power  of  his  might,"  and  not  doubt  but  that 
"  he  will  bruise  Satan  under  our  feet  shortly."] 

2.  The  duty  of  advancing  in  every  possible  way 
its  best  interests — 

[If  we  be  magistrates  or  ministers,  our  duty  is  proportion- 
ably  difficult,  and  our  responsibility  proportionably  awful.  O 
that  all  who  have  been  placed  in  such  offices,  felt  as  they  ought 
the  obligations  that  are  vipon  them!  Let  ministers  in  parti- 
cular, who  have  a  far  greater  charge  than  that  of  magistrates 
committed  to  them,  give  themselves  up  wholly  to  the  execution 
of  their  trust.  Let  them  fear  lest  the  blood  of  those  who  die 
in  their  sins,  be  laid  to  their  charge.  And  let  them  so  fulfil 
their  ministry,  that  they  may  give  up  their  account  wdth  joy, 
and  not  with  grief.] 

g  Isai.  xi.  2,  3.  John  iii.  34. 


CLXXX. 

THE    MORNING  AND  EVENING  SACRIFICE. 

Numb,  xxviii.  3 — 10.  Tliou  shalt  say  mito  them,  This  is  the 
offering  made  by  fire  ivhich  ye  shall  offer  unto  the  Lord;  tivo 
lambs  of  the  first  year  ivithout  spot,  day  by  day,  for  a  continual 
burnt-offering.  TJie  one  lamb  shall  thou  offer  i7i  the  morning, 
and  the  other  lamb  shall  thou  offer  at  even;  and  a  tenth  part 
of  an  ephah  of  fiour  for  a  meat-offering,  mingled  with  the 


180.]  THE  MORNING  AND  EVENING  SACRIFICE.  173 

fourth  part  of  an  hin  of  beaten  oil.  It  is  a  continual  burnt- 
offering,  tohich  was  ordained  in  Mount  Sinai  for  a  siveet 
savour,  a  sacrifice  made  by  fire  iinto  the  Lord.  And  the 
drink-offering  thereof  shall  be  the  fourth  part  of  an  hin  for  the 
one  lamb :  in  the  holy  place  shalt  thou  cause  the  strong  tvine 
to  be  poured  unto  the  Lord  for  a  drink-offering.  And  the 
other  lamb  shalt  thou  offer  at  even:  as  the  meat-offering  of 
the  morning,  and  as  the  drink-offering  thereof,  thou  shalt  offer 
it,  a  sacrifice  made  by  fire,  of  a  sweet  savour  unto  the  Lord. 
And  on  the  Sabbath-day,  two  lambs  of  the  first  year  without 
spot,  and  two  tenth-deals  of  flour  for  a  meat-offering,  mingled 
with  oil,  and  the  drink-offering  thereof.  This  is  the  burnt- 
offering  of  every  Sabbath,  beside  the  continual  burnt-offering, 
and  his  drink-offering. 

THIS  burnt-ofFering,  our  text  informs  us,  "  was 
ordained  in  Mount  Sinai/'  nearly  forty  years  before 
the  period  at  which  it  was  again  enjoined^  Com- 
mentators are  not  agreed  respecting  the  reason  of 
its  being  again  so  circumstantially  repeated.  Some 
have  thought  that  the  observance  of  this  ordinance 
had  been  entirely  neglected  in  the  wilderness ;  and 
that  from  hence  arose  the  necessity  of  enjoining  it 
again,  in  order  that  it  might  not  be  neglected  when 
they  should  come  into  the  land  of  Canaan.  Nor  is 
this  opinion  without  some  foundation :  for  the  prophet 
Amos,  and  after  him  the  first  martyr,  Stephen,  com- 
plains of  the  most  grievous  neglect  of  duty  among  the 
Israehtes  in  the  wilderness,  and  of  their  worshipping 
idols  in  preference  to  the  hving  God :  "  It  is  written  in 
the  book  of  the  Prophets,"  says  Stephen,  "  O  ye  house 
of  Israel,  have  ye  offered  to  me  slain  beasts  and 
sacrifices  by  the  space  of  forty  years  in  the  wilder- 
ness? Yea,  ye  took  up  the  tabernacle  of  Moloch, 
and  the  star  of  your  god  Remphan,  figures  which  ye 
made  to  worship  them:  and  I  will  carry  you  away 
beyond  Babylon ^"  But  it  is  altogether  incredible 
that  Moses  should  have  suffered  such  a  pubhc  dere- 
hction  of  duty  as  this :  and,  if  he  had,  it  is  impossible 
that  God  should  have  spoken  of  him  as  a  servant 
"  faithful  in  all  his  house."  We  apprehend  therefore 
that  it  was  not  of  these  sacrifices  which  depended 

a  Exod.  xxix.  38 — 41.  ^'  Amos  v.  25 — 27.  Acts  vii.  42,43. 


174  NUMBERS,  XXVIII.  3—10.  [180. 

upon  Aaron  and  Moses,  but  of  other  sacrifices  which 
depended  more  upon  the  people,  and  which  they  had 
neglected  to  offer  on  the  proper  occasions,  that  the 
prophet  speaks  :  and  consequently,  that  there  was 
some  other  reason  for  renewing  the  appointment  of 
the  ordinance  before  us.  The  true  reason  seems  to 
be,  that,  as  all  who  had  come  out  of  Egypt,  from 
twenty  years  old  and  upward,  had  perished  in  the 
wilderness,  and  as  Aaron  was  dead,  and  Moses  him- 
self had  but  two  or  three  months  to  live,  it  was  de- 
sirable that  this  new  generation  should  have  this 
ordinance  enjoined  from  God  himself,  that  they  might 
be  duly  impressed  with  a  sense  of  its  great  importance. 
The  repetition  of  it  moreover  is  of  use.  to  us,  inas- 
much as  it  shews  us,  that  some  deep  mystery  must 
be  contained  in  it,  and  that  much  valuable  instruction 
is  to  be  derived  from  it.  Let  us  then  consider, 
I.  The  matter  of  which  this  offering  consisted — 

There  were  two  very  distinct  offerings  united; 

1.  The  lamb— 

[This  was  to  be  "  of  the  first  year,"  and  "  without  spot ; " 
and  it  was  to  be  slain,  and  then  consumed  by  fire  upon  the 
altar,  as  "  a  sacrifice  of  a  sweet  savour  unto  the  Lord." 

Can  any  one  doubt  what  this  imported?  Can  any  one  fail 
to  see  in  this  a  type  of  the  Lord  Jesus  Christ,  whom  one 
Apostle  speaks  of  as  "a  lamb  without  blemish,  and  without 
spot*^;"  and  another  Apostle  represents  as  "  the  Lamb,"  even 
*'  THE  Lamb  that  was  slain '^,"  to  whom  all  the  glorified  saints 
in  heaven  ascribe  the  honour  of  their  salvation,  saying,  "  Sal- 
vation to  our  God  which  sitteth  upon  the  throne,  and  unto 
THE  Lamb®!"  It  is  worthy  of  observation,  that  the  very  first 
sacrifices  of  which  any  mention  is  made  in  Scriptui-e,  were 
lambs.  It  was  "  of  the  fhsthngs  of  his  flock"  that  Abel  offered; 
and  by  that  offering  he  obtained  very  peculiar  tokens  of  God's 
favour  and  acceptance  ^.  And  there  is  reason  to  beheve,  that 
the  skins,  with  which  Adam  and  Eve  were,  by  God's  appoint- 
ment, clothed  immediately  after  the  fall,  were  of  lambs  which 
they  had  previously  offered  in  sacrifices'':  and  in  reference  to 
this  early  appointment,  as  well  as  to  the  everlasting  decrees  of 
God,  the  ]jord  Jesus  is  called  "  The  I^amb  slain  fi'om  the 
foundation  of  the  world''."     We  shall  not  detain  you  in  order 

c  1  Pet.  i.  19.  '1  Rev.  v.  8,  9.         ^  Rev.  vii.  10. 

f  Gen.  iv.  4.  with  Heb.  xi.  4.     e  Gen.  iii.  21.  ^  Rev.  xiii.  8. 


180.]  THE  MORNING  AND  EVENING  SACRIFICE.  175 

to  point  out  the  correspondence  between  Christ  and  these 
spotless  lambs,  in  the  perfection  of  his  nature,  in  the  hohness 
of  his  life,  or  in  the  intent  of  his  death:  but,  passing  by  these 
things  as  known  and  understood  among  you ',  we  shall  content 
ourselves  with  saying,  that,  in  this  offering,  there  was  virtually 
the  same  proclamation  made  to  the  Jews,  as  was  afterwards 
expressly^  made  by  John  the  Baptist,  "  Behold  the  Lamb  of 
God,  which  taketh  away  the  sin  of  the  world*^!"] 

2.   The  meat-offering  and  the  drink-offering — 

[With  the  lamb  a  portion  of  flour,  about  three  quarts,  was 
to  be  offered,  mixed  up  with  somewhat  more  than  a  quart  of 
beaten  oil :  and  whilst  they  and  the  lamb  were  burning  toge- 
ther upon  the  altar,  some  strong  generous  wine,  (of  equal 
quantity  with  the  oil,)  was  to  be  poured  out  as  a  libation  : 
and  the  whole  together  being  consumed  by  fire,  was  "  of 
sweet  savour  unto  the  Lord." 

The  meaning  of  this  is  not  so  clear  as  that  which  relates  to 
the  lamb.  It  may  possibly  be  a  tribute  of  thanksgiving  to 
God  for  all  his  mercies,  which  are  comprehended  under  the 
terms,  "  corn,  and  wine,  and  oil :"  and,  in  that  view,  the  ordi- 
dance  will  be  a  compound  of  prayer  and  praise,  corresponding 
with  that  injunction  of  St.  Paul,  "  in  every  thing  by  prayer 
and  supplication,  loith  thanksgiving,  let  your  requests  be  made 
known  unto  GodV  But  we  rather  suppose  that  there  is  an 
allusion  made  here  to  feasts,  of  which  corn  and  wine  and  oil 
were  very  distinguished  parts  :  and  that  the  consumption  of 
these  upon  the  altar  was  intended  to  convey  the  idea,  that 
God  himself  feasted  with  his  people,  and  would  always  meet 
them  with  tokens  of  his  love,  whensoever  they  came  to  him  as 
sinners,  trusting  in  the  atonement  that  should  in  due  time  be 
offered  for  them.  This  interpretation  is  clearly  countenanced 
by  the  gracious  promises  which  God  made,  when  first  he  in- 
stituted this  ordinance  on  Mount  Sinai ;  saying,  "  There  will 
I  meet  you,  to  speak  there  unto  thee :  and  there  will  I  meet 
with  the  children  of  Israel ;  and  the  tabernacle  shall  be  sanc- 
tified by  my  glory™."  In  this  view  the  ordinance  is  most 
instructive ;  in  that  it  announces  the  truths  proclaimed  after- 
wards by  the  voice  of  Christ  himself,  "  No  man  cometh  unto 
the  Father  but  by  me  ;"  and,  "  him  that  cometh  unto  me,  I 
will  in  no  wise  cast  out"."] 

That  which  distinguishes  this  offering  from  all 
others  will  be  found  particularly  in, 

1  If  this  Discourse  were  delivered  in  a  congregation  that  was  unac- 
customed to  hear  such  subjects  treated  of,  the  parallel  should  be  dis- 
tinctly drawn.  k  John  i.  29,  36.  '  Phil.  iv.  6. 

m  Exod.  xxix.  42.  43.       »  John  vi.  37.  and  xiv.  6. 


176  NUMBERS,  XXVIII.  3—10.  [180. 

II.  The  manner  in  which  it  was  presented — 

Many  offerings  were  only  occasional ;  but  this  was 
stated,  and  was  renewed  daily  throughout  the  year. 
The  things  to  which  we  would  more  particularly  call 
your  attention  are, 

1.  The  union  of  the  different  materials — 

[Meat-offerings  and  di'ink-offerings  were  indeed  sometimes 
offered  with  other  sacrifices ;  and  sometimes  also  by  them- 
selves :  but  here  they  were  constantly  presented  and  consmiied 
with  the  lamb.  Now,  if  we  regard  them  as  expressions  of  gra- 
titude to  God,  they  shew,  that  with  our  acknowledgments  of 
guilt  we  should  invariably  render  unto  God  a  tribute  of  praise. 
If,  on  the  other  hand,  we  regard  them  as  presented  unto  God 
in  order  that  by  the  consumption  of  them  on  his  altar  he  may 
express,  as  it  were,  his  communion  with  us,  and  his  acceptance 
of  us,  then  they  shew,  that,  in  our  applications  for  mercy 
through  the  Redeemer's  sacrifice,  we  should  di'aw  nigh  to  God 
with  a  confidence  of  finding  favour  in  liis  sight.  Now  such  an 
union  of  feehngs  and  dispositions  in  our  hearts  is  most  de- 
sii-able.  We  are  not  so  to  lean  to  the  side  of  humihation  as  to 
encourage  despondency,  nor  so  to  confide  in  God  as  to  lose  all 
our  tenderness  and  contrition  :  but  we  should  at  all  times 
"  rejoice  with  trembling","  and  tremble  with  rejoicing.] 

2.  The  frequency  with  which  they  were  offered — 

[Every  morning  and  every  evening  were  they  to  be  offered 
throughout  the  year ;  and  from  this  circiunstance  they  were 
called  "  a  co7itinual  burnt-offering."  Now  there  were  two 
things  in  particular,  which  this  circumstance  was  calculated  to 
impress  on  the  people's  minds ;  the  one  was  their  continual 
need  of  an  atoning  sacrifice  ;  the  other  was,  the  continued 
efficacy  of  that  which  should  in  due  time  be  offered.  Not  a 
day  passed  but  they  were  repeatedly  reminded,  even  the  whole 
congregation,  that  they  were  sinners  before  God,  and  must  seek 
salvation  through  Him  whom  this  offering  typified  :  (O  that  loe 
also  might  bear  in  mind  that  salutary  lesson  !)  they  were  re- 
minded too  that  there  was  in  this  sacrifice  a  sufficiency  for  the 
sins  of  the  whole  world.  Not  the  greatest  sinner  in  aU  Israel 
was  excepted,  if  he  did  but  really  with  penitential  sorrow  seek 
for  pardon  in  this  way :  nor,  as  long  as  the  world  shall  stand, 
shall  any  one  plead  the  merits  of  the  Redeemer's  sacrifice  in 
vain.  The  shadows  were  repeated,  because  they  were  shadows  : 
but  Christ  who  is  the  substance,  has  made  a  complete  atone- 
ment for  the  sins  of  the  whole  world,  and  "  by  one  offering  of 
himself  hath  perfected  for  ever  them  that  are  sanctifiedP."] 

"  Ps.  ii.  11.  P  lieb.  X.  14. 


181.]  DESTRUCTION   OF  THE  MIDIANITES.  177 

3.  The  increase  of  them  on  the  Sabbath-day — 

[This  is  particularly  noticed  in  the  text :  the  lambs,  and 
the  meat  and  drmk-ofFerings,  were  doubled  on  that  day.  What 
a  reverence  for  the  Sabbath  was  this  calcidated  to  inspire!  It 
shewed  to  all,  that  though  that  day  is  a  day  of  rest  from  worldly 
business,  it  ought  to  be  a  day  of  pecidiar  exertion  in  the  things 
of  God.  Then  should  all  the  faculties  of  the  soul  be  summoned 
to  the  service,  or,  I  should  rather  say,  to  the  enjoyment,  of 
God.  We  should  keep  a  holy  feast  unto  him,  and  seek  a  more 
abundant  measure  of  communion  with  him.  In  the  closet,  in 
the  family,  m  the  pubhc  assembly,  we  should  be  endeavouring 
to  advance  his  glory :  in  a  word,  we  should  labour  to  spend  the 
whole  day,  as  it  were,  in  "  fellowship  with  him,  and  with  his 
Son,  Jesus  Christ."  Not  that  we  need  to  be  all  the  day  in 
acts  of  devotion ;  it  is  the  hahit,  which  we  should  particularly 
attend  to ;  and  we  may  vary  our  services,  so  as  to  render  them 

all  more  easy  and  delightful Shall  it  be  thought  that 

under  the  Gospel  this  strictness  is  not  necessary  ?  We  answer, 
that,  though  the  ceremonial  part  of  the  Sabbath  is  superseded, 
the  moral  part  remains ;  and,  on  that,  as  well  as  every  other 
day,  our  sacrifices,  instead  of  being  diminished,  should  be  in- 
creased. It  is  of  the  times  of  the  Gospel  that  Ezekiel  speaks, 
though  in  terms  taken  from  the  law:  and  the  attentive  reader 
will  see,  that  more  is  required  of  us  than  of  the  Jews ;  and 
that  both  our  services  and  enjoyments  should  be  augmented 
in  proportion  to  our  superior  advantages  i.  Let  not  us  be 
sparing  of  our  services,  and  God  will  not  be  sparing  of  his 
communications  "■.] 

1  Ezek.  xlvi.  14.  on  common  days  ;   and  Ezek.  xlvi.  4,  5.  on  the 
Sabbath-day.  r  Isai.  Ixiv.  5. 


CLXXXI. 

DESTRUCTION   OF  THE  MIDIANITES. 

Numb.  xxxi.  48 — 50.  Aiid  the  officers  which  were  over  thou- 
sands of  the  host,  the  captains  of  thousands  and  captains  of 
hundreds,  came  near  unto  Moses :  and  they  said  unto  Moses, 
Thy  servants  have  taken  the  sum  of  the  men  of  war  which  are 
under  our  charge,  and  there  lacketh  not  one  man  of  us.  We 
have  therefore  brought  an  oblation  for  the  Lord,  what  every 
man  hath  gotten,  of  jewels  of  gold,  chains,  and  bracelets,  rings, 
ear-rings,  and  tablets,  to  make  an  atonement  for  our  souls 
before  the  Lord. 

NUMBERLESS  are  the  occasions  on  which  we 
are  led  to  admire  the  condescension  of  God  towards 

VOL.  II.  N 


178  NUMBERS,  XXXI.  48—50.  [181. 

his  chosen  servants :  and  one  of  considerahle  import- 
ance occurs  in  the  chapter  before  us.  He  had 
doomed  Moses  to  die  in  the  wilderness  without  ever 
setting  his  foot  upon  the  promised  land  :  and  the 
time  was  nearly  come  for  the  execution  of  the  sen- 
tence upon  him.  But  God  graciously  determined  to 
give  him  an  earnest  of  those  blessings  which  were 
shortly  to  be  poured  out  on  the  surviving  generation. 
He  therefore  directed  Moses  to  '^  avenge  the  children 
of  Israel  of  the  Midianites,  before  he  should  be  ga- 
thered unto  his  people."  Moses  gives  immediate 
orders  to  carry  into  effect  the  divine  command :  but 
he  remarkably  alters  the  language  which  Jehovah 
had  used.  God  had  said,  "  Avenge  the  children  of 
Israel  of  the  Midianites : "  and  he  says,  **  Avenge  the 
Lord  of  Midian."  The  Lord  marked  his  tender  con- 
cern for  Israel's  good ;  but  Moses  shewed  a  para- 
mount concern  for  the  glory  of  his  God^  Thus  it  is 
that  the  condescension  and  kindness  of  God  should 
ever  be  received :  and  whilst  He  seeks  the  best  inte- 
rests of  his  people,  we  should  seek  his  glory  above 
every  other  consideration  :  to  that  every  interest  of 
ours  should  be  subordinated. 

The  order  being  issued,  a  thousand  from  every 
tribe  went  forth  to  battle  :  (for,  when  God  was  with 
them,  it  was  alike  easy  to  subdue  their  enemies  with 
many  or  with  few  :)  and  Phinehas,  who  had  displayed 
his  zeal  for  God  in  the  matter  of  Zimri  and  Cozbi, 
was  sent  with  them  to  animate  their  exertions.  We 
have  no  particular  account  of  the  engagement ;  but 
the  consequences  of  it  are  minutely  detailed,  and  may, 
not  unprofitably,  be  distinctly  considered.  We  notice, 
I.  Their  victory  over  Midian — 

[This  was  most  complete.  All  the  five  kings  who  came 
out  against  them  were  slain ;  and  all  their  forces  destroyed. 
That  all  Midian  did  not  come  to  the  battle,  appears  from  this, 
that  in  two  Imndred  years  afterwards  they  were  again  a  power- 
ful nation  :  but  all  who  engaged  in  this  conflict  were  destroyed, 
their  cities  also  were  taken,  and  their  fortresses  demoHshed. 
"  Balaam  also,"  wlio,  though  foiled  in  his  former  endeavours,  had 
returned  to  them,  "  was  slain  amongst  them  with  the  sword." 

a  Compare  ver.  2  and  3. 


181.1  DESTRUCTION   OF  THE  MIDIANITES.  179 

Now  this  victory  is  instructive,  whether  we  regard  it  in  an 
historical,  or  typical,  view.  As  an  historical  fact,  it  teaches  us, 
that  no  power  can  withstand  the  arm  of  the  Lord ;  that,  when 
aided  by  him,  we  are  infallibly  sure  of  victory ;  and  that  all 
who  determinately  set  themselves  against  him  shall  perish. 
They  may  boast  of  their  knowledge,  and  may  wish  to  "  die  the 
death  of  the  righteous ;"  but  they  shall  surely  be  numbered 
with  the  enemies  of  God  at  last.  As  a  type,  it  shews  us  what 
shall  ultimately  be  the  fate  of  all  our  spiritual  enemies.  Our 
strength  may  appear  as  nothing  in  comparison  of  theirs  ;  but  it 
shall  prevail,  and  our  exertions  be  crowned  with  perfect  victory.] 

II.  Their  slaughter  of  the  captives — 

[On  the  return  of  the  Israelites  from  battle,  Moses  went 
forth  to  meet  them ;  but  finding  that  they  had  not  slain  the 
women  with  the  men,  but  had  taken  them,  together  with  the 
male  children,  captives,  he  was  much  displeased ;  and  ordered 
them  to  destroy  all,  except  the  females  who  were  virgins.  Our 
natural  compassion  for  the  weak  and  helpless  makes  us  to 
shudder  at  such  an  order  as  this  :  and  to  wonder  how  the  sol- 
diers could  be  induced  to  carry  it  into  execution.  But  we  must 
remember  that  God  has  a  right  over  his  creatures,  to  take  them 
away  at  any  time  and  in  any  manner  that  he  sees  fit.  Wliether 
he  sweep  them  away  by  a  pestilence,  or  cut  them  off  by  the 
sword,  he  is  no  more  to  be  accused  of  harshness  towards  them, 
than  if  he  take  them  away  by  the  more  common  means  of 
disease  and  age.  It  must  be  remembered  too,  that  the  women 
in  particular  had  forfeited  their  lives  by  tempting  the  Israelites 
to  whoredom  and  idolatry.  Already  had  they  occasioned  the 
destruction  of  twenty-fovu*  thousand  Israelites ;  and,  if  suffered 
to  live,  might  have  successfully  renewed  their  former  practices. 
It  was  necessary  therefore  in  that  view  also  to  cut  them  off, 
both  mothers  and  daughters  indiscrunuaately ;  all  having,  either 
by  action  or  connivance,  been  accessary  to  Israel's  ruin.  As 
for  the  male  children,  they,  though  not  actually  involved  in 
their  parents'  iniquities,  were  justly,  as  in  almost  all  cases  they 
must  be,  involved  in  their  parents'  punishment.  With  respect 
to  the  Israelites  themselves,  they  were  no  more  to  be  blamed, 
than  any  persons  are  who  act  as  executioners  under  the  orders 
of  the  civil  magistrate.  No  one  condemns  the  jury  who  by  their 
verdict  subject  their  fellow-creatures  to  the  penalty  of  death ; 
nor  the  judge  who  pronounces  sentence ;  nor  the  jailer  who 
confines  the  criminal ;  nor  the  officers  who  attend  the  execu- 
tion ;  nor  the  man  that  employs  the  instrument  of  death.  No 
one  condemns  the  angel  who  destroyed  the  Egyptian  first-born, 
nor  him  who  in  one  night  slew  a  hundred  and  eighty-five 
thousand  of  the  Assyrian  army:  nor  can  any  one  justly  con- 
demn the  Israelites,  who  executed  the  divine  command  in  the 

N  2 


180  NUMBERS,  XXXI.  48—50.  [181. 

slaughter  of  their  captives.  The  case  was  peculiar,  and  not 
a^jplicable  to  modern  warfare ;  nor  was  it  intended  as  an 
examjyle  to  us :  but,  as  a  lesson,  it  is  of  great  importance ; 
since  it  shews  us,  that  peculiar  judgments  await  those  who 
tempt  others  to  sin  :  and  that,  though  they  may  escape  for  a 
time,  the  most  signal  vengeance  shall  fall  on  them  at  last.  It 
teaches  us  also  (for  this,  as  well  as  the  foregoing,  circiunstance 
admits  of  a  typical  application)  that  we  must  destroy  all  our 
spiritual  enemies  without  exception ;  not  those  only  that 
seem  more  immediately  to  menace  our  destruction,  but  those 
also,  which,  though  apparently  weak  and  insignificant,  may  warp 
us  from  our  duty,  or  in  time  become  strong  and  formidable.] 

III.  Their  dedication  of  the  spoils — 

[Immense  were  the  spoils  taken  on  this  occasion  :  and  the 
distribution  of  them  which  God  appointed,  seemed  to  afford 
universal  satisfaction.  Half  was  given  to  the  congregation  at 
large,  and  half  was  reserved  for  the  host  that  took  them.  From 
each  was  a  tribute  taken  for  God :  from  the  half  belonging  to 
the  congregation,  a  fiftieth  part ;  and  from  that  belonging  to  the 
warriors,  a  five  hundredth  part.  This  shews  us,  that  God  must 
have  a  portion  of  all  that  his  providence  has  allotted  to  us  : 
whether  we  earn  it  ourselves,  or  receive  it  as  the  fruit  of  others' 
labom",  God  must  be  acknowledged  in  it,  and  be  glorified  with  it. 
But,  on  mustering  the  troops,  a  most  wonderful  fact  was 
ascertained.  Notwithstanding  only  twelve  thousand  went  to 
the  war,  and  the  enemy  whom  they  attacked  were  so  nmue- 
rous,  and  their  success  had  been  so  great,  not  one  single  man 
was  missing  from  their  ranks.  This  filled  them  with  utter 
astonishment,  and  with  the  most  lively  gratitude  :  and  all  ^\^th 
one  accord  desired  to  make  their  acknowledgments  to  God,  by 
dedicating  to  him  a  part,  if  not  the  whole,  of  the  gold  and 
jewels  wliich  they  had  taken,  every  man  for  himself.  Accord- 
ingly, the  whole  of  the  spoil  having  been  purified  either  by  fire 
or  water,  and  the  soldiers  themselves  also  having  been  purified 
from  the  pollution  which  the  slaughter  of  so  many  persons,  and 
the  touching  of  the  dead,  had  occasioned,  the  gold  and  jewels 
were  presented  unto  God  for  the  service  of  liis  sanctuary,  "as 
an  atonement  for  their  souls"  The  word  "  atonement"  which 
is  here  used,  is  not  to  be  understood  as  importing  an  expiatory 
sacrifice,  but  only  (as  it  is  afterwards  explained)  "  a  memorial" 
These  spoils  were  presented,  precisely  as  the  half  shekel,  or 
"  atonement-money,"  was  appointed  to  be,  in  commemoration 
of  a  most  wonderful  deliverance^.  The  Israelites  presented 
them,  first,  as  an  acknoioledgment  of  their  desert ;  (for  they 
deserved  death,  no  less  than  the  people  whom  they  had  de- 
stroyed :)  next,  as  a  memorial  of  their  deliverance  ;  (which  was 

^  Exod.  XXX.  12—16. 


182.1  MOSES  REPROVES  THE   REUBENITES.  181 

truly  astonishing :)  and  lastly,  as  a  testimony  of  their  gratitude; 
a  sense  of  which  they  desired  to  retain  to  the  end  of  life ;  and 
to  transmit  to  their  latest  posterity. 

O  that  there  were  in  all  of  us  such  an  heart !  that  we  could 
see  in  such  a  view  our  obKgations  to  God !  and  that  we  were 
thus  forward  to  express  our  sense  of  them  in  every  possible  way! 
The  preservation  of  our  lives  is  not  indeed  so  manifest,  as  in 
their  case  ;  but  it  is  not  at  all  less  the  work  of  God.  Think 
of  the  diseases  and  accidents  to  which  we  have  been  exposed^ 
and  the  havoc  made  by  them  on  those  around  us ;  and  you  shall 
see  that  we,  no  less  than  the  Israelites,  are  indebted  for  our 
lives  to  the  good  pro\ddence  of  our  God.  Apply  the  same 
thought  to  our  souls;  and  then  say,  whether  we  have  not  as 

abundant  calls  for  gratitude,  as  they How  then  shall 

we  testify  our  gratitude  to  God?  I  answer,  Whatsoever  he  has 
given  to  us  for  a  prey,  that  let  us  present  to  him  for  a  sacrifice 
of  thanksgiving.  Has  he  given  us  time,  and  health,  and  money, 
and  influence ;  and,  above  all,  has  he  infused  an  heavenly  life 
into  our  souls?  let  us  devote  it  all  to  him,  and  "glorify  him 
with  our  bodies  and  our  spirits  which  are  his."  The  Israelites 
thought  their  jewels  would  be  ill  employed  as  ornaments  for 
their  wdves  or  daughters,  when  they  might  be  of  use  for  the 
service  and  honour  of  God :  thus  should  we  also  estimate 
whatever  we  possess ;  not  by  the  gratification  it  will  afford  to 
our  pride  and  vanity,  but  by  the  good  it  will  enable  us  to  do  to 
our  fellow-creatm'es,  and  the  service  in  which  it  may  be  em- 
ployed for  our  heavenly  Benefactor.  This  only  would  I  ob- 
serve in  relation  to  it,  that  we  must  first  give  up  ourselves  to 
God,  and  then  our  jiroperty^.  Without  our  hearts  no  sacri- 
fice whatever  will  be  accepted  of  him:  but  if  we  "  give  ourselves 
to  him  as  Kving  sacrifices,  we  shall  perform  a  holy,  a  reason- 
able, and  an  acceptable  service*^:"  and  every  victory  we  gain, 
together  with  every  blessing  we  enjoy,  whether  public  and 
national,  or  private  and  personal,  demands  it  at  om-  hands.] 

c  2  Cor.  viii.  5.  ^  Rom.  xii.  1. 


CLXXXII. 

MOSES  REPROVES  THE  REUBENITES. 

Numb,  xxxii.  6,  7.  And  Moses  said  unto  the  children  of  Gad, 
and  to  the  children  of  Reuhen,  Shall  your  brethren  go  to  loar, 
and  shall  ye  sit  here  ?  And  wherefore  discourage  ye  the  heart 
of  the  children  of  Israel  from  going  over  into  the  land  ivhich 
the  Lord  hath  given  them  ? 

ACTIONS  are  good  or  evil  according  to  the  motives 
from  which  they  proceed :  but,  as  these  are  known 


182  NUMBERS,  XXXII.  6,  7.  [182. 

only  to  God,  it  must  often  happen  that  our  conduct 
is  either  viewed  in  too  favourable  a  light,  or  subjected 
to  unmerited  censure.  Our  inability  to  dive  into  the 
hearts  of  men  should  certainly  incline  us  at  all  times 
to  lean  rather  to  tlie  side  of  charity,  and  to  hope  and 
believe  all  things  of  a  favourable  nature,  as  far  as 
circumstances  will  admit.  This  consideration  however 
is  not  to  operate  so  far  as  to  blind  our  eyes  to  what 
is  manifestly  evil,  or  to  keep  us  from  reproving  those 
who  act  amiss.  Magistrates  in  particular  must  pro- 
ceed with  firmness  in  suppressing  wickedness  of  every 
kind,  and  by  timely  interference  must  stop  the  con- 
tagion of  bad  example.  Thus  did  Moses,  when  the 
Reubenites  and  Gadites  presented  a  request  to  him, 
which  he  deemed  injurious  to  all  the  other  tribes. 
They  asked  to  have  the  land  on  the  east  side  of 
Jordan  for  their  portion,  instead  of  any  part  of  the 
land  of  Canaan :  and  Moses,  conceiving  their  request 
to  proceed  from  improper  and  unjustifiable  motives, 
expostulated  with  them,  and  reproved  them  with  great 
severity.     Let  us  consider, 

I.  The  grounds  of  his  jealousy — 

There  was  ample  reason  for  the  fears  he  entertained 

respecting  them — 

[Theh  request  seemed  to  be  dictated  by  selfishness,  world- 
liness,  and  unbelief.  As  soon  as  Sihon  king  of  the  Amorites, 
and  Og  the  king  of  Bashan  were  subdued,  and  their  fertile 
territories  were  seized,  these  two  tribes  requested  to  have  the 
exclusive  possession  of  their  land,  under  a  pretence  that  it  was 
pre-eminently  suited  to  them,  on  accomit  of  the  number  of 
their  flocks  and  herds.  As  for  their  brethren  belonging  to  the 
other  ten  tribes,  let  them  go  and  fight  their  way  among  the 
Canaanites,  and  get  possession  of  whatever  they  could :  but 
the  land  which  was  already  subdued,  and  which  was  of  the 
richest  quality,  they  desired  to  have  allotted  to  themselves 
without  any  further  trouble. 

This  land  was  not  within  the  precincts  of  Canaan :  moreover, 
it  would  be  far  removed  from  the  ordinances  of  religion  and 
from  the  house  of  God :  but  they  did  not  seem  to  regard  either 
of  these  considerations  in  comparison  of  an  ample,  easy,  and 
immediate  settlement. 

The  inhabitants  of  the  promised  land  were  exceeding  nume- 
rous and  warlike ;  and  could  never  be  dispossessed  without 


182.3  MOSES  REPROVES  THE  REUBENITES.  183 

many  sangmnary  contests.  Perhaps,  after  all,  the  victory  over 
them  might  be  dearly  purchased,  or  possibly  might  never  be 
attained :  hence  also  might  arise  the  wilHngness  of  the  suitors 
to  forego  their  share  in  what  was  micertain,  if  they  might  be 
permitted  to  possess  what  was  already  gained. 

Such  was  the  construction  wliich  Moses  put  upon  the  conduct 
of  these  two  tribes,  and  such  was  the  groimd  of  those  reproofs 
which  he  administered.] 

And  is  there  not  ground  for  similar  fears  whenever 
a  similar  conduct  obtains  ? 

[If  a  minister  at  this  day  see  his  hearers  selfish,  mindful  of 
their  own  comforts,  but  inattentive  to  the  wants  and  miseries  of 
others,  has  he  not  reason  to  fear  concerning  them  ?  When  it 
is  eminently  characteristic  of  the  true  Christian  to  "  mind,  not 
his  own  things,  but  the  things  of  others^,"  and  there  is  a  mani- 
fest failure  in  this  respect  amongst  his  people,  ought  he  not  to 
be  "jealous  over  them  with  a  godly  jealousy,"  and  to  warn 
them  of  their  self-deceit  ? 

Again,  if  he  observe  any  professors  of  rehgion  to  have  become 
worldly  ;  if  he  find  them  so  intent  on  their  present  interests, 
as  to  be  comparatively  indifferent  about  the  ordinances  of  reli- 
gion, and  the  ultimate  possession  of  the  heavenly  land  ;  if  he 
see  them  studious  of  their  present  ease,  and  averse  to  spiritual 
conflicts,  must  he  not  of  necessity  "  stand  in  doubt  of"  such 
persons?  Does  not  love  itself  require  him  to  "change  his 
voice  towards  them,"  and  to  adopt  the  language  of  admonition 
and  reproof? 

Once  more,  if  he  see  them  yielding  to  unbelief,  and  resting 
satisfied  with  a  present  portion,  through  desponding  appre- 
hensions respecting  the  attainment  of  a  better  inheritance,  does 
it  become  him  to  be  silent  ?  Ought  he  not  to  exert  himself  in 
every  way  to  repress  such  a  spirit,  and  to  stimulate  his  people 
to  a  more  becoming  conduct?  Must  he  wait  for  open  and 
notorious  transgressions  before  he  opens  his  lips  in  expostula- 
tions and  reproofs  ?  No  surely :  the  example  of  Moses  in  the 
text,  and  of  St.  Paul  on  various  occasions'^,  shews,  what  are 
the  emotions  which  every  such  instance  should  produce,  and 
what  methods  every  faithful  minister  should  adopt  to  counteract 
such  evils.] 

Whilst  we  justify  Moses  on  reviewing  the  grounds 
of  his  jealousy,  we  shall  find  reason  to  congratulate 
him  on, 

II.  The  effects  of  it— 

From  himself  it  produced  a  faithful  remonstrance — 

a  Phil.  ii.  4.  "2  Cor.  xi.  2.  Gal.  iv.  19,  20. 


184  NUMBERS,  XXXIL  6,  7.  [182. 

[It  is  but  too  common  to  express  our  fears  and  jealousies 
to  others,  and  to  conceal  them  from  the  person  who  is  the  sub- 
ject of  them.  But  Moses  abhorred  any  such  concealment:  he 
felt  the  importance  of  suggesting  all  his  fears  to  those  who  were 
most  interested  in  being  made  acquainted  ^\^th  them;  and  he 
accordingly  addressed  himself  to  the  people  themselves. 

He  set  before  them  the  pernicious  tendency  of  their  example, 
which  was  calculated  to  discourage  all  the  children  of  Israel :  he 
also  reminded  them  of  the  similar  conduct  of  their  fathers, 
which  had  involved  them  all  in  one  common  ruin ;  and  assured 
them,  that  they  would  bring  a  similar  destruction  on  the  present 
generation,  if  they  persisted  in  such  unreasonable  desires'^. 

Thus  he  acted  like  a  true  friend,  and  a  faithful  servant  of  the 
Lord.  It  was  thus  that  St.  Paul  also  acted  towards  Peter, 
when  by  a  temporizing  and  timid  policy  he  was  endangering  the 
liberty  of  the  Christian  Church :  and  thus  also  are  we  to  act, 
agreeably  to  that  precept,  "  Thou  shalt  in  any  wise  rebuke  thy 
neighbour,  and  shalt  not  suffer  sin  upon  him''."] 

From  them  it  called  forth  a  satisfactory  explana- 
tion— 

[They  did  not,  on  the  one  hand,  either  acknowledge,  or 
deny,  the  fault  imputed  to  them  ;  nor  on  the  other  hand,  did 
they  take  the  slightest  offence  at  it.  But  for  the  satisfaction  of 
Moses  they  voluntarily  engaged  to  accompany  their  brethren  in 
arms,  and  even  to  go  before  them  to  the  battle  ;  and  to  continue 
with  them  till  the  whole  land  should  be  subdued,  and  eveiy 
tribe  should  be  in  possession  of  its  destined  inheritance.  This 
was  fair  and  equitable  :  and  Moses  readily  acquiesced  in  the 
proposal.  He  warned  them  however,  that,  if  they  should  ever 
recede  from  their  purpose,  and  violate  their  engagement,  "  their 
sin  should  surely  find  them  out,"  and  be  visited  upon  them. 

Thus  were  matters  settled  to  the  satisfaction  of  all  parties : 
the  jealousy  of  Moses  evinced  his  concern  for  their  welfare ; 
and,  if  it  did  not  give  birth  to  the  proposal  which  was  made,  it 
certainly  confirmed  the  people  in  their  determination  to  execute 
it  with  boldness  and  fidelity.  A  similar  instance  of  jealousy 
towards  these  very  tribes  occurred,  when  they  were  returning 
to  their  families  after  the  conquest  of  Canaan^.  On  that  occa- 
sion indeed  they  were  evidently  blameless,  notwithstanding  the 
appearances  were,  as  in  the  present  case,  very  much  against 
them.  But  the  issue  in  both  was  happy:  and  we  learn  from 
both  to  admonish  with  candour,  and  to  receive  admonitions 
with  humble  gratitude ;  being  more  intent  on  satisfying  the 
minds  of  those  who  are  offended,  than  on  lowering  our  accusers 
by  any  recriminations.] 

c  ver.  6—15.  ^  Lev.  xix.  17.  «  Josh.  xxii.  11 — 33. 


182.1  MOSES  REPROVES  THE  REUBENITES.  185 

This  subject  will  naturally  furnish  us  with  some  im- 
portant HINTS  : — 

1.  Maintain  on  all  occasions  a  jealousy  over  your- 
selves— 

[The  heart  is  justly  said  to  be  "  deceitful  above  all  things:" 
and  "  Satan  can  easily  transform  himself  into  an  angel  of  light." 
Even  the  Apostles  themselves  on  some  occasions  "  knew  not 
what  spirit  they  were  of:"  they  supposed  themselves  actuated 
by  pure  and  holy  zeal,  when  they  were  influenced  by  nothing 
but  pride  and  revenge.  It  is  highly  probable  that  these  two 
tribes  took  credit  to  themselves  for  far  more  disinterestedness 
than  they  possessed ;  and  that  Moses  saw  more  of  their  real 
disposition,  than  they  themselves  were  aware  of.  This  appears 
from  the  solemn  charge  which  Moses  gave  them,  even  after  he 
had  acceded  to  their  proposal.  And  we  are  sure  that  this  is 
frequently  the  case  amongst  ourselves :  under  the  idea  of  a 
prudential  regard  for  our  famihes  and  our  property,  we  are 
very  apt  to  indulge  a  worldly  and  selfish  spirit;  and  to  be 
unconscious  of  evils  which  are  but  too  visible  to  others.  Let 
us  remember  this :  we  see  it  in  others ;  let  us  guard  against  it 
in  ourselves ] 

2.  Be  ready  to  assign  the  reasons  of  your  conduct 
to  others — 

[It  may  easily  happen  that  our  conduct  may  appear  to 
others  in  a  more  unfavourable  light  than  it  ought ;  and  if  they 
knew  our  real  views,  they  would  form  a  different  judgment 
respecting  it.  Now  then  we  should  not  be  angry  with  them 
because  they  express  their  doubts  respecting  any  particular 
action  ;  but  should  be  ready  to  satisfy  their  minds,  precisely 
as  we  would,  if  they  inquired  into  the  grounds  of  our  faith  ^. 
The  Apostle  Peter,  when  called  to  an  account  by  all  the  other 
Apostles  for  "  going  to  uncircumcised  Gentiles  and  eating 
with  them,"  thought  it  no  degradation  to  assign  his  reasons  to 
them,  but  was  glad  of  an  opportunity  of  removing  their  mis- 
apprehensions^. Though  they  seemed  to  have  been  somewhat 
hasty  in  condemning  him,  he  was  not  angry  with  them  :  he 
knew  the  purity  of  their  motives,  and  felt  a  pleasure  in  de- 
claring to  them  the  designs  of  God  towards  the  Gentile  world. 
Happy  would  it  be  for  us,  if  there  were  in  all  of  us  such  a  mi'id 
as  this.  But,  alas !  the  quick  sensibility  which  is  manifested 
by  us  when  any  fault  is  pointed  out ;  our  extreme  backward- 
ness to  acknowledge  it,  and  our  proneness  to  condemn  our 
monitors  rather  than  ourselves,  render  the  duty  of  admonish- 
ing one  another  extremely  difficult.    Let  us  however  cultivate 

f  1  Pet.  iii.  15.  s  Acts  xi.  2—4. 


186  NUMBERS,  XXXII.  23.  [183. 

a  better  spirit,  and  "  esteem  it  a  kindness,  if  the  righteous 
smite  and  reprove  us :"  let  us  receive  their  admonitions  "  as  an 
excellent  oil,  wliich  shall  not  break  our  head'',"  but  rather  heal 
the  wounds  which  our  own  misconduct  may  have  occasioned.] 

3.  Endeavour  so  to  walk,  that  your  actions  may- 
carry  their  own  evidence  along  with  them — 

[In  some  circumstances  our  actions  must  of  necessity  be 
open  to  misconstruction.  St.  Paul  in  cncumcising  Timothy 
and  not  Titus,  and  in  "  becoming  all  things  to  all  men,"  must 
appear  to  many  to  be  guilty  of  inconsistency.  But  his  general 
spirit  would  bear  such  ample  testimony  to  the  integrity  of  liis 
mind,  that  all  candid  persons  must  at  least  withhold  their  cen- 
sures, even  when  they  could  not  discern  the  exact  propriety 
of  his  conduct.  Wliere  there  was  real  danger  of  his  laying  a 
stumbling-block  before  others,  he  invariably  leaned  to  the  safer 
side,  and  would  deny  himself  in  things  that  were  most  innocent, 
rather  than  by  indulgence  ensnare  the  consciences  of  others'. 
Thus  should  we  endeavour  to  act.  We  should  "  abstain  from 
all  appearance  of  e\dl."  We  should  be  careful  that  om-  "  good 
may  not  be  evil  spoken  of '^."  In  a  word,  we  should  "  be  circum- 
spect in  all  things ;"  and  "  so  make  our  light  to  shine  before 
men,  that  all  who  behold  it  may  be  constrained  to  glorify  our 
Father  wliich  is  in  heaven."] 

h  Ps.  cxli.  5.  '  1  Cor.  viii.  13.  ^  Rom.  xiv.  16. 


CLXXXIII. 

THE  CERTAINTY  THAT  SIN  WILL  FIND  US  OUT. 

Numb,  xxxii.  23.     Behold,  ye  have  sinned  against  the  Lord: 
and  he  sure  your  sin  will  find  you  out. 

THE  fear  of  punishment,  if  not  the  best,  is  cer- 
tainly the  most  common  preservative  from  sin.  Under 
the  Mosaic  dispensation  it  was  the  principal  motive 
with  which  the  divine  commands  were  enforced.  Nor 
did  St.  Paul,  though  so  well  acquainted  with  the  liberal 
spirit  of  the  Gospel,  think  it  wrong  to  "  persuade  men 
by  the  terrors  of  the  Lord."  The  words  before  us 
therefore  may,  not  improperly,  be  addressed  to  us^ 

*  The  tribes  of  Reuben  and  Gad  had  solicited  permission  to  have 
the  land  of  Jazer  and  of  Gilead  for  their  portion,  instead  of  any 
inheritance  in  the  land  of  Canaan.  Upon  their  promising  to  fight  in 
conjunction  with  the  other  tribes  until  the  whole  of  Canaan  should  be 
subdued,  Moses  acceded  to  their  proposal  ;  but  warned  them  withal, 
that,  if  they  receded  from  their  engagement,  they  should  assuredly 
meet  with  a  due  recompence  from  God. 


183.1       THE  CERTAINTY  THAT  SIN  WILL  FIND  US  OUT.       187 

We  may  take  occasion  from  them  to  consider, 

I.  In  what  manner  we  have  sinned  against  the  Lord — 
It  would  be  endless  to  attempt  an  enmneration  of 

all  the  sins  we  have  committed.  We  shall  confine 
ourselves  to  that  view  of  them  which  the  context 
suggests — 

[The  sin  against  wliich  Moses  cautioned  the  two  tribes 
was,  unfaitlifuhiess  to  their  engagements,  and  a  preferring 
of  their  present  ease  to  the  executing  of  the  work  which  God 
had  assigned  them.  Now  we  promised  at  our  baptism  to  re- 
nounce the  world,  the  flesh,  and  the  de\dP.  These  promises 
the7i  made  for  us,  we  have  renewed  at  our  confirmation  and  at 
the  Lord's  table :  but  how  have  we  kept  the  covenant  which 
we  have  thus  solemnly  entered  into  ?  Have  we  not  maintained 
that  friendship  with  the  world  which  is  enmity  with  God*"? 
Have  we  not  rather  sought  to  please  than  to  mortify  our  carnal 
appetites  ^  ?  Has  not  the  god  of  this  world  led  us  captive  at 
his  will^?  And  is  not  such  a  life  one  continued  violation  of 
our  baptismal  engagements?] 

But  the  sin  referred  to  in  the  text,  will  scarcely 
bear  any  comparison  with  ours — 

[The  Israehtes  were  to  maintain  a  warfare  with  men ;  we, 
with  the  deviF.  They  were  to  fight  for  an  earthly  portion; 
we,  an  heavenly  s.  They  might  have  urged  that  their  aid  was 
imnecessary,  when  God  was  engaged ;  and  that,  after  all,  the 
prize  was  an  inadequate  reward  for  such  fatigue  and  danger. 
But,  can  we  hope  to  conquer  without  exerting  our  own 
powers  ?  Do  we  suppose  that  God  will  subdue  our  enemies 
without  our  concurrence?  Or  can  we  say  that  the  prize  held 
forth  to  us  is  not  worth  the  contest?  If  our  engagements  be 
more  solemn,  oiu'  work  more  noble,  and  oiu-  reward  more  glo- 
rious than  theirs,  our  sin  in  disregarding  all  must  be  pro- 
portionably  greater :  yet  who  amongst  us  must  not  confess  that 
he  has  forgotten  all  his  vows?  Behold  then,  we  may  say  to 
all,  "  Ye  have  sinned  against  the  Lord."] 

Nor  are  we  to  suppose  that  our  sin  will  always  pass 
unnoticed — 

II.  What  assurance  we  have  that  our  sin  shall  find 

us  out — 
Sin  may  be  said  to  find  us  out  when  it  brings  down 
the  divine  judgments  upon  us — 

*  See  the  Chm-ch  Catechism.  •=  James  iv,  4. 

d  Tit.  iii.  3.  e  Eph.  ii.  2.  2  Tim.  ii.  26. 

f  Eph.  vi.  12.  el  Cor.  ix.  25. 


188  NUMBERS,  XXXII.  23.  [183. 

[Conscience,  stupified  or  seared,  often  forgets  to  execute 
its  office ;  nor  speaks,  till  God,  by  his  providence  or  grace, 
awaken  it.  Sometimes  years  elapse  before  it  reproves  our 
iniquities^:  sometimes  it  testifies  to  our  face  as  soon  as  our  sin 
is  committed  \  Whenever  it  thus  condemns  us,  our  sins  may 
be  said  to  find  us  out.  But  the  expression  in  the  text  imports 
rather  the  visitation  of  God  for  sin.  There  is  a  punishment 
annexed  to  every  violation  of  God's  law^'' ;  and  sin  then  finds  us 
out  effectually  vv^hen  it  brings  that  punishment  upon  us.] 

That  it  will  find  us  out,  we  have  the  fullest  possible 

assurance — 

\_The  jjerfections  of  God's  nature  absolutely  preclude  aU 
hope  of  impunity.  If  he  be  omnipresent,  he  must  see;  if 
omniscient,  remember;  if  holy,  hate;  and  if  just,  pvmish  the 
violations  of  his  law.  If  he  be  possessed  of  veracity  and  power, 
he  must  execute  the  judgments  he  has  denounced. 

The  declarations  of  his  Word  abundantly  confirm  this  awful 
truth ^.  Sin  leaves  a  track  which  can  never  be  effaced;  and 
evil,  however  slow-paced,  will  surely  overtake  it™.  How- 
ever scoffers  may  exult  in  their  security,  their  ruin  is  fast 
approaching". 

The  remarkable  instances  of  sin  being  detected  and  punished 
in  this  world  afford  a  strong  additional  testimony.  David  and 
Gehazi,  though  so  studious  to  conceal  their  guilt,  had  their 
iniquity  marked  in  the  punishment  inflicted  for  it°.  When, 
according  to  human  calculations,  it  was  above  two  millions  ta 
one  that  Achan  would  escape,  the  lot  fell  on  him  by  an  infal- 
lible direction  P.  How  much  more  then  shall  the  most  hidden 
things  be  brought  to  light  hereafter! 

The  appointment  of  a  day  of  final  retribution  puts  the  matter 
beyond  a  possibility  of  doubt.  For  what  end  can  there  be  such 
a  period  fixed,  but  that  the  actions  of  men  may  be  judged? 
And  for  what  end  can  they  be  judged,  but  that  every  man  may 
receive  according  to  his  deeds  *!?  We  may  then  emphatically 
say  to  every  sinner,  "  Be  sufeyour  sin"  &c.] 

Infer, 

1.  How  earnest  should  we  be  in  searching  out  our 
own  sins! 

[We  think  little  of  evils  which  have  been  committed  by  us 

h  Gen.  xlii.  21,  22.  i  Matt.  xxvi.  74,  75.  and  xxvii.  3,  4. 

•^  Ezek.  xviii.4.       •  Isai.iii.  11.  Rom.  ii.  9.  Ps.xxi.8.  Prov.xi.21. 

m  Prov.  xiii.  21.  Ps.  cxl.  11. 

"  2  Pet.  ii.  3.  and  ill.  4,  9.  and  Deut.  xxix.  19,  20. 

°  2  Sam.  xii.  9—12.  2  Kings  v.  26,  27. 

P  Josh.  vii.  14 — 18.  i  Eccl.  xii.  14. 


184.J  THE  CITIES  OF  REFUGE.  189 

long  ago,  and  imagine  that  they  are  efiaced  from  God's  memory 
as  well  as  from  our  own:  but  every  action,  word,  and  thought, 
is  noted  in  the  book  of  his  remembrance.  He  sees  the  trans- 
actions of  former  years  as  if  they  had  this  moment  passed. 
All  our  iniquities  are  viewed  by  him  in  one  accumidated  mass ; 
nor  does  he  abhor  them  less  than  in  the  very  instant  they  were 
committed.  Let  us  not  then  pass  them  over,  or  palliate  them, 
as  youthful  follies.  Let  us  remember  how  exactly  the  Lord's 
threatenings  were  executed  on  the  Israelites  in  the  wilder- 
ness'';  and  endeavour  to  avert  his  judgments  while  space  for 
repentance  is  allowed  us.  Let  us  mourn  over  our  inniunerable 
violations  of  our  baptismal  covenant.  Let  us  lament  oui'  soli- 
citude about  a  present  portion,  our  aversion  to  fight  the  Lord's 
battles,  and  our  indifference  about  the  heavenly  Canaan.  We 
must  repent  of  these  things,  or  lie  under  the  guilt  of  them  for 
ever^] 

2.  How  thankful  should  we  be  that  a  way  of  escape 
is  provided  for  us ! 

[It  is  not  sin  lamented,  but  sin  unrepented  of,  which  will 
find  us  out.  There  is  a  city  of  refuge  provided  for  those  who 
will  flee  to  it*.  The  man,  Christ  Jesus,  is  an  hiding-place 
from  the  impending  storm".  If  we  flee  to  him,  we  may  be  sure 
that  sin  shall  not  find  us  out.  Every  perfection  of  the  Deity 
is  pledged  to  save  a  beheving  penitent^.  We  are  confirmed  in 
this  hope  by  the  most  positive  declarations  of  Scripture^.  We 
have  most  authentic  and  astonishing  instances  of  sin  forgiven^; 
and^/ie  day  of  judgment  is  appointed  no  less  for  the  complete 
justification  of  believers  than  for  the  condemnation  of  unbe- 
lievers \  Let  this  blessed  assurance  then  dwell  richly  on  our 
minds.  Let  it  encourage  us  to  take  refuge  imder  the  Savioui-'s 
wings  ^.  Let  an  holy  confidence  inspire  those  who  have  com- 
mitted their  souls  to  him<=.  And  let  all  rejoice  and  glory  in 
him  as  able  to  save  them  to  the  uttermost '^.] 

r  Numb,  xxxii.  10—13.  «  Ps.  1.  21.  Luke  xiii.  3. 

t  Heb.  vi.  18.  u  jgai.  xxxii.  2. 

^  1  Johni.  9.  ylsai.  xliv.  22.  Mic.  vii.  19.  Heb.  viii.  12. 

2  2  Sam.  xii.  13.  Luke  vii.  47.  and  xxiii.  43.      ^  2  Thess.  i.  9, 10. 

^  Matt,  xxiii.  37.      '=  2  Tim.  i.  12.  d  Heb.  vii.  25. 


CLXXXIV. 


THE    CITIES    OF    REFUGE. 


Numb.  XXXV.  24 — 28.  TJie  congregation  shall  judge  between 
the  slayer  and  the  revenger  of  blood,  according  to  these  judg- 
ments :  and  the  congregation  shall  deliver  the  slayer  out  of 


190  NUMBERS,  XXXV.  24^28.  [184. 

the  hand  of  the  revenger  of  blood,  and  the  congregation  shall 
restore  him  to  the  city  of  his  refuge,  whither  he  urns  fled  ;  and 
he  shall  abide  in  it  unto  the  death  of  the  higlt-priest,  which  zvas 
anointed  ivith  the  holy  oil.  But  if  the  slayer  shall  at  any  time 
come  loithout  the  border  of  the  city  of  his  refuge,  tvhither  he 
tvasfled;  and  the  revejiger  of  blood  find  him  ivithout  the  bor- 
ders of  the  city  of  his  refuge,  and  the  revenger  of  blood  kill 
the  slayer,  he  shall  not  be  guilty  of  blood ;  because  he  should 
have  remained  in  the  city  of  his  refuge  until  the  death  of  the 
high-priest :  but  after  the  death  of  the  higfi-priest  the  slayer 
shall  return  into  the  land  of  his  possession. 

THE  impartial  administration  of  justice  is  one  of 
the  richest  blessings  that  result  from  civilization  and 
good  government.      It  counteracts   the    evil  which 
might  otherwise  arise  from  inequality  of  rank  and 
fortune,  and,  without  levelling  the  distinctions  which 
are  necessary  for  the  well-being  of  society,  prevents 
the  abuse  of  them.     It  keeps  every  member  of  the 
community  in  his  proper  place  and  station :  it  pro- 
tects the  rich  from  the  rapacity  of  the  envious,  and 
the  poor  from  the   oppression  of  the  proud :    and, 
while  it  imposes  on  all  a  salutary  restraint,  it  gives 
to  all  personal  security  and  mutual  confidence.    Sup- 
posing therefore  that  the  inspired  volume  had  made 
no  provision  for  the  administration  of  justice,  it  would 
have  been  expedient  to   establish  such  an  order  of 
things  as  should  maintain  the  rights  of  men  inviolate, 
or  inflict  condign  punishment  on  the  aggressors.    But 
God  has  graciously  admitted  this  subject  into  the 
code  which  he  has  given  us :  he  has  put  honour  upon 
those  who  are  appointed  to  preside  in  judgment :  he 
has  declared  them  to  be  his  own  representatives  and 
vicegerents  upon  earth  :   he  has  required  the  utmost 
deference  to  be  paid  them,  not  only  for  wrath,  but 
also  for  conscience  sake  ;  and  has  on  some  occasions 
ratified  their  decisions  by  extraordinary  dispensations 
of  his  providence  ^     The  protecting  of  the  innocent, 
and   the   punishing   of  the   guilty,  were   objects   of 
especial   care  in  the  government  which  he   himself 
established  upon  earth.      This  appears,   as  from  a 
variety  of  other  ordinances,  so  particularly  from  the 

a  In  the  destruction  of  Korali,  Dathan,  and  Abiram. 


X84."]  THE  CITIES  OF  REFUGE.  191 

appointment  of  cities  of  refuge,  whither  persons,  who 
had  accidentally  or  wilfully  taken  away  the  life  of  a 
fellow-creature,  might  flee  for  safety  till  the  matter 
should  be  examined,  and  the  judgment  of  the  con- 
gregation declared  respecting  it. 

This  enactment,  which  is  to  be  the  subject  of  the 
present  Discourse,  may  be  considered  in  a  two-fold 
view  ;  namely,  as  a  civil  orditiance,  and  as  a  tyjyical 
institution. 

I.  First,  let  us  consider  the  appointment  of  cities  of 
refuge  as  a  civil  ordinance :  and  for  the  sake  of 
perspicuity  we  will  begin  with  explaining  the 
nature  and  intent  of  the  ordinance,  and  then 
make  such  remarks  upon  it  as  our  peculiar  cir- 
cumstances require — 
The  ordinance  was  simply  this.  There  were  to 
be  six  cities  separated  at  convenient  distances,  three 
on  either  side  of  Jordan,  that  any  persons  who  had 
occasioned  the  death  of  a  fellow-creature  might  flee 
to  one  or  other  of  them  for  safety,  till  the  circum- 
stances of  the  case  should  be  investigated,  and  his 
guilt  or  innocence  be  ascertained.  The  person  next 
of  kin  to  him  that  was  killed,  was  permitted  to 
avenge  the  blood  of  his  relation  in  case  he  overtook 
the  slayer  before  he  reached  the  place  of  refuge  ; 
but,  when  the  slayer  had  got  within  the  gates  of  the 
city,  he  was  safe  :  nevertheless  the  magistrates  were 
to  carry  him  back  to  the  town  or  village  where  the 
transaction  had  taken  place ;  and  to  institute  an  in- 
quiry into  his  conduct.  Then,  if  it  appeared  that  he 
had  struck  the  deceased  person  in  wrath  or  malice, 
(whether  with  any  kind  of  weapon,  or  without  one,)  he 
was  adjudged  to  be  a  murderer,  and  was  delivered  up 
to  justice ;  and  the  near  relative  of  the  murdered 
person  was  to  be  his  executioner :  if,  on  the  contrary, 
it  was  found  that  he  had  been  unwittingly  and  unin- 
tentionally accessary  to  the  person's  death,  he  was 
restored  to  the  city  whither  he  had  fled,  and  was 
protected  there  from  any  further  apprehensions  of  the 
avenger's  wrath.  Nevertheless  he  was,  as  it  were,  a 
prisoner  at  large  in  that  city  :  he  was  on  no  account 


192  NUMBERS,  XXXV.  24—28.  [l84. 

to  go  out  of  it :  if  the  avenger  should  at  any  time 
find,  him  without  tlie  borders  of  the  city,  he  was  at 
liberty  to  kill  him.  This  imprisonment  continued 
during  the  life  of  the  high-priest  ;  but  at  his  death  it 
ceased  ;  and  the  slayer  was  at  liberty  to  return  to  his 
family  and  friends.  This  part  of  the  ordinance  was 
probably  intended  to  put  honour  upon  the  high- 
priest,  whose  death  was  to  be  considered  as  a  public 
calamity,  in  the  lamenting  of  which  all  private  re- 
sentments were  to  be  swallowed  up. 

Such  was  the  ordinance  itself: — We  now  come  to 
the  intention  of  it.  The  shedding  of  human  blood 
has  ever  been  regarded  by  God  with  the  utmost 
abhorrence.  The  first  murderer  indeed  was  spared 
in  consequence  of  a  divine  mandate ;  but  not  from 
clemency,  but  rather,  that  he  might  be  to  the  newly- 
created  world  a  living  monument  of  God's  wrath  and 
indignation.  The  edict  given  to  Noah  says  expressly, 
"  Whoso  sheddeth  man's  blood,  by  man  shall  his 
blood  be  shed."  But,  as  there  must  of  course  be 
different  degrees  of  guilt,  according  to  the  circum- 
stances under  which  any  person  might  be  killed,  God 
appointed  this  method  of  securing  protection  to  the 
innocent,  and  punishment  to  the  guilty.  The  accom- 
plishing of  these  two  objects  was,  I  say,  the  direct 
end  which  the  Deity  proposed.  Provision  was  thus 
made  that  disinterested  and  experienced  judges  should 
have  the  cause  brought  before  them,  and  determine  it 
according  to  evidence  :  if  the  man  were  guilty,  and 
declared  to  be  so  on  the  evidence  of  two  witnesses, 
he  must  die  :  whatever  were  his  rank  in  life,  he  must 
die  :  no  commutation  of  punishment  could  possibly 
be  admitted.  If  the  man  were  innocent,  or  were  not 
convicted  by  the  testimony  of  tzvo  witnesses,  (for  no 
man  was  to  be  put  to  death  on  the  testimony  of  one 
witness  only,)  the  whole  congregation  were  bound  to 
secure  him  from  the  effects  of  animosity  and  vindictive 
wrath.  Yet  even  in  the  protection  thus  afforded  to 
the  man-slayer,  there  were  many  circumstances  which 
were  intended  to  mark  God's  abhorrence  of  murder : 
for  though  no  blame  attached  to  the  man  who  had 


184.]  THE  CITIES  OF  REFUGE.  193 

unwittingly  slain  his  neighbour,  yet  he  must  leave  all 
that  was  dear  to  him,  and  flee  in  danger  of  his  life 
to  the  city  of  refuge,  and  continue  there  a  prisoner, 
perhaps  as  long  as  he  lived,  and  certainly  to  the  death 
of  the  high-priest :  nor  could  his  confinement  there 
be  dispensed  with  :  there  was  no  more  commutation 
of  sentence  allowed  for  him,  than  for  the  murderer 
himself.  The  injunctions  of  God  relative  to  this 
deserve  particular  notice :  "  Ye  shall  take  no  satis- 
faction for  the  life  of  a  murderer,  which  is  guilty  of 
death  ;  but  he  shall  be  surely  put  to  death.  And  ye 
shall  take  no  satisfaction  for  him  that  is  fled  to  the 
city  of  his  refuge  ;  that  he  should  come  again  and 
dwell  in  the  land,  until  the  death  of  the  priest.  So 
ye  shall  not  pollute  the  land  wherein  ye  are  :    for 

BLOOD  DEFILETH  THE  LAND,  AND  THE  LAND  CANNOT  BE 
CLEANSED  OF  THE  BLOOD  THAT  IS  SHED  THEREIN,  BUT  BY 
THE  BLOOD  OF  HIM  THAT  SHED  IT." 

In  the  remarks  that  we  shall  have  occasion  to  make 
on  this  ordinance,  we  must  of  necessity  he  more  par- 
ticular than  we  could  wish :  but  in  all  that  we  may 
say  upon  this  most  interesting  subject,  we  beg  to  be 
understood,  not  as  presuming  to  criminate  any  in- 
dividual, but  as  declaring  in  general  terms  what  we 
believe  to  be  agreeable  to  the  mind  of  God,  and  what 
we  are  bound  in  conscience  to  declare  with  all  faith- 
fulness. 

That  there  is  an  ardent  wish  in  all  our  legislators, 
and  in  all  who  superintend  the  execution  of  the  laws, 
to  maintain  the  strictest  equity,  none  can  doubt:  a 
conviction  of  it  is  rooted  in  the  mind  of  every  Briton ; 
and  the  bitterest  enemies  of  our  country  are  compelled 
to  acknowledge  it.  But  in  some  respects  there  is  in 
our  laws  an  awful  departure  from  the  laws  of  God; 
I  should  rather  say,  a  direct  opposition  to  thera^: 

^  Adultery,  by  the  law  of  God,  was  punished  with  death,  with  the 
death  of  both  the  offenders  :  but  by  our  laws  the  penalties  attach 
only,  or  principally,  when  the  crime  is  committed  by  the  wife,  and 
then  only  on  her  paramour.  That  the  penalties  have  on  some  occa- 
sions been  heavy,  we  confess  ;  but  never  once  too  heavy.  Yet  from 
the  nature  of  the  pecuniary  m\ilct,  it  happens,  that  the  very  penalty 

VOL.  II.  O 


194.  NUMBERS,  XXXV.  24—28.  [184. 

1  allude  to  the  murders  that  are  committed  in  duels, 
and  which  have  greatly,  and  increasingly,  defiled  our 
land.  It  has  been  said,  and  with  too  much  reason, 
that  our  laws  are  sanguinary.  They  doubtless  are 
so  in  many  instances ;  but  on  the  subject  of  duelling, 
whether  from  the  laws  themselves,  or  from  the  in- 
fluence of  those  who  administer  them,  or  from  the 
connivance  of  those  who  are  sworn  to  give  a  verdict 
according  to  them,  they  are  criminally  lax:  and  on 
this  account,  as  well  as  for  the  cruelties  of  the  slave- 
trade,  God  has  a  controversy  with  us.  I  know  that 
political  expediency  is  urged  in  support  of  both  these 
evils:  but  what  have  we  to  do  with  expediency  in 
express  opposition  to  the  commands  of  God  ?  Let 
me  recall  to  your  minds  that  declaration  of  God 
already  cited,  that  "  blood  defileth  the  land,  and  that 
the  blood  that  is  shed  therein  cannot  be  cleansed  but 
by  the  blood  of  him  that  shed  it:"  and  let  me  turn 
your  attention  to  another  passage,  which  I  would  to 
God  that  every  senator  might  hear,  yea  that  it  might 
reach  the  ears  of  majesty  itself,  forasmuch  as  it  would 
reflect  no  inconsiderable  light  on  the  circumstances 
in  which  we  are  involved:  you  will  find  it  written  in 

2  Kings  xxiv.  2 — 4.  "  The  Lord  sent  against  him 
(the  king  of  Judah)  bands  of  the  Chaldees,  and  bands 
of  the  Syrians,  and  bands  of  the  Moabites,  and  bands 
of  the  children  of  Ammon,  and  sent  them  against 
Judah  to  destroy  it  ...  .  Surely  at  the  commandment 
of  the  Lord  came  this  upon  Judah,  to  remove  them  out 
of  his  sight,  for  the  sins  of  Manasseh,  according  to 
all  that  he  did;  and  also  for  the  innocent  blood  that 
he  shed,  (for  he  filled  Jerusalem  with  innocent  blood,) 
ztdiich  the  Lord  would  not  pardon'''  The  Jews  probably 
ascribed  the  invasion  of  their  country  to  the  cupidity 
or  anger  of  the  Babylonish  monarch :  and  we  also 

itself  may  in  some  cases  contribute  to  the  evil  whicli  it  is  intended  to 
repress;  to  repress  I  say,  rather  than  to  punish;  for,  if  public  report 
may  be  credited,  the  penalty  recently  adjudged  was  expressly  said  to 
be,  not  a  punishment  inflicted  on  the  offender,  but  a  compensation 
to  the  injured  party.  In  this  view  the  crime  is  never  punished  as  a 
crime,  when  no  less  a  punishment  than  death  was  by  God's  law  to  be 
awarded  to  it. 


184.]  THE  CITIES  OF  REFUGE.  195 

may  trace  our  present  dangers  to  the  insatiable  am- 
bition of  a  tyrant :  but  in  our  case,  as  well  as  theirs, 
it  is  certain,  that  "  at  the  commandment  of  the  Lord  all 
this  is  come  upon  us :"  and  the  same  reason  also  may 
be  assigned,  "  Our  land  is  defiled  with  blood,"  with 
the  blood  of  thousands  of  our  fellow-creatures  in 
Africa,  and  with  the  blood  of  murderous  duelhsts  in 
our  own  land;  with  "blood  (I  say)  which  the  Lord 
will  not  imrdonr  Moreover,  these  iniquities  must  be 
considered  as  sanctioned  by  the  legislature,  because 
they  who  alone  have  the  power,  adopt  no  measures 
to  cleanse  the  land  from  these  horrible  defilements. 
God  therefore  has  taken  the  matter  into  his  own 
hands,  and  has  stirred  up  once  more  our  inveterate 
enemies  to  avenge  his  quarrel.'^  The  time  is  come 
when  he  is  about  to  "  make  inquisition  for  blood," 
and  when  he  will  require  at  our  hands  both  the  inno- 
cent blood  that  we  have  shed,  and  the  guilty  blood 
which  we  have  forborne  to  shed.  O  that  we  might 
take  warning  ere  it  be  too  late ;  and  put  away  the 
evils  which  are  likely  to  involve  us  in  utter  ruin! 

Thus  it  appears  that  the  ordinance  before  us  is  by 
no  means  uninstructive,  or  irrelevant  to  the  present 
occasion,  when  God's  representatives  in  judgment  are 
about  to  investigate  causes,  and  to  execute  the  laws. 
And  we  hope  that  in  delivering  our  sentiments  on  such 
momentous  concerns  we  shall  not  be  thought  to  have 
exceeded  our  province,  or  to  have  transgressed  the 
rules  which  modesty,  combined  with  faithfulness, 
would  prescribe. 

But  we  are  to  consider  the  appointment  of  these 
cities  of  refuge  in  another  view  also ;  namely, 
II.  As  a  tyjncal  institutiofi — 

The  whole  of  the  Mosaic  economy  was  "  a  shadow 
of  good  things  to  come;"  and  the  typical  import  of 
it  is  illustrated  at  large  in  the  Epistle  to  the  He- 
brews. Of  course  it  cannot  be  expected  that  every 
particular  part  of  it  should  be  opened  to  us  with  the 
same  precision.  What  was  most  essential  to  the 
understanding  of  Christianity,  was  explained  to  us 

<=  This  was  an  Assize  Sermon,  preached  at  Cambridge,  July,  1803. 

o  2 


196  NUMBERS,  XXXV.  24—28.  [184. 

fully,  and  the  parallel  drawn  by  an  infallible  hand. 
What  was  less  necessary,  was  merely  referred  to, 
without  any  express  delineation  of  its  import;  its 
signification  being  clearly  to  be  gathered  from  the  light 
reflected  on  other  parts,  and  from  the  analogy  of  faith. 

There  is  not  much  said  respecting  the  typical  im- 
port of  the  cities  of  refuge;  yet  there  are  plain  and 
manifest  allusions  to  it.  The  prophet  says,  "  Turn 
to  your  strong  hold,  ye  prisoners  of  hope;"  in  which 
words  he  marks  the  precise  state  of  those  who  had 
fled  to  the  cities,  as  "  prisoners  of  hope."  St.  Paul 
speaks  of  Christians  as  "  fleeing  for  refuge  to  the 
hope  set  before  them;"  wherein  he  alludes  not  only 
to  the  cities  themselves,  but  to  the  care  taken  to 
keep  the  roads  leading  to  them  in  good  repair'^,  and 
by  direction-posts  to  point  it  out  to  those,  who,  if  re- 
tarded by  obstacles,  or  detained  by  inquiries,  might 
lose  their  lives.  Again,  alluding  to  the  danger  of  those 
who  should  be  found  out  of  the  borders  of  the  city,  he 
expresses  his  earnest  desire  to  "  be  found  in  Christ." 
But  in  explaining  images  of  this  kind  there  is  need  of 
much  caution  and  sobriety,  lest,  while  we  endeavour 
to  illustrate  Scripture,  we  give  occasion  to  the  ad- 
versary to  regard  it  as  fanciful  and  absurd.  We  are 
however  in  no  danger  of  exceeding  the  limits  of  sober 
interpretation,  if  we  say  that  the  cities  of  refuge  were 
intended  to  teach  us  three  things; — 

That  we  are  all  obnoxious  unto  death; 

That  there  is  one  only  way  for  our  escape ;  and. 

That  they  who  flee  to  the  appointed  refuge  are 
safe  for  ever. 

That  we  are  all  obnoxious  unto  death,  is  plain  to 
every  one  that  acknowledges  the  authority  of  Scrip- 
ture. We  all  are  sinners :  as  sinners,  we  are  con- 
demned by  the  holy  law  of  God ;  which  says,  "  Cursed 
is  every  one  that  continueth  not  in  all  things  which 
are  written  in  the  book  of  the  law  to  do  them."  We 
are  therefore  in  the  situation  of  the  man-slayer,  pur- 
sued by  him  whose  right  it  is  to  avenge  himself  on 

'1  Dent.  xix.  3. 


184.1  THE  CITIES  OF  REFUGE.  197 

US  for  our  transgressions.  Whether  our  transgressions 
have  been  more  or  less  heinous,  his  right  is  the  same, 
and  our  danger  is  the  same,  if  we  be  overtaken  by 
his  avenging  arm.  We  may  urge  many  pleas  in 
extenuation  of  our  guilt ;  but  they  will  be  of  no  avail. 
We  may  not  have  been  so  bad  as  others  ;  but  we 
*'  all  have  sinned  and  come  short  of  the  glory  of 
God :" — "  every  mouth  therefore  must  be  stopped, 
and  all  the  world  become  guilty  before  God."  The 
very  calling  of  Christ  by  the  name.  Saviour,  is  a  plain 
confession,  that  in  ourselves  we  are  lost ;  for  "  he 
came  to  save  only  that  which  was  lost." 

Further  proof  of  this  being  unnecessary,  we  pro- 
ceed to  observe  next. 

That  there  is  but  one  way  for  our  escape — 

There  were  many  cities  in  Canaan ;  but  none 
afforded  protection  to  the  man-slayer,  except  those 
which  had  been  separated  for  that  express  purpose. 
We  too  may  think  that  there  are  many  refuges  for 
us  ;  but  all,  except  one,  will  be  found  "  refuges 
of  lies,  which  will  be  swept  away  with  the  besom 
of  destruction."  Repentances,  reformations,  alms- 
deeds,  are  all  good  and  proper  in  their  place ;  but 
none  of  them,  nor  all  together,  can  ward  off  the  sword 
of  divine  vengeance,  or  afford  security  to  our  souls. 
Christ  is  the  only  refuge :  his  blood  alone  can  expiate 
our  guilt :  "  his  name  is  the  tower  to  which  we  are 
to  run  for  safety  ;"  "  neither  is  there  any  other  name 
given  under  heaven  whereby  we  can  be  saved."  The 
man-slayer  might  perchance  escape  the  vigilance  of 
the  avenger,  or,  if  overtaken,  might  successfully  with- 
stand him :  but  who  can  elude  the  search  of  the 
Almighty,  or  resist  his  power?  The  hope  is  vain. 
We  must  flee  to  Christ,  or  perish  for  ever. 

The  urgency  of  the  case  is  methinks  a  sufficient 
reason  for  our  fleeing  to  Christ  with  all  expedition. 
But  if  we  need  any  further  stimulus,  let  us  reflect  on 
the  next  hint  suggested  by  the  text ;  namely. 

That  they  who  flee  to  the  appointed  refuge  are 
safe  for  ever — 

The  man-slayer  might  stand  within  the  gates  of 


198  NUMBERS,  XXXV.  24—28.  [184. 

the  city,  and  defy  the  threats  of  his  adversary:  for 
the  whole  city  were  pledged  for  his  security.  And 
may  not  the  sinner,  who  has  taken  refuge  in  Christ, 
behold  without  alarm  the  threatenings  of  the  law, 
secured  as  he  is  by  the  promise  and  oath  of  Jehovah  ? 
From  the  city  of  refuge  indeed  they  who  had  com- 
mitted wilful  murder  were  brought  forth  for  execution. 
But  was  ever  one  cast  out  who  came  to  Christ  ?  Was 
ever  one  taken  from  that  sanctuary  in  order  that  he 
might  suffer  the  sentence  of  the  law  ?  It  is  possible 
that  through  the  remissness  of  the  magistrates  the 
rights  of  those  privileged  cities  might  be  violated: 
but  who  shall  violate  the  engagements  of  Jehovah? 
Who  shall  break  in  to  destroy  a  sinner  lodged  in  the 
bosom  of  his  Lord?  God  himself  assures  us,  that  "there 
is  no  condemnation  to  them  that  are  in  Christ  Jesus." 

There  is  however  a  striking  and  salutary  intimation 
given  us,  respecting  the  necessity  not  only  of  fleeing 
to  Christ,  but  of  abiding  in  him.  If  the  man-slayer 
for  one  moment  ventured  beyond  the  bounds  of  the 
city,  he  lost  his  privilege,  and  became  exposed  to  the 
wrath  of  the  avenger.  Thus,  if  after  we  have  escaped, 
as  we  think,  from  the  vengeance  of  our  God,  we 
grow  insensible  of  our  guilt  and  danger,  and  do  not 
carefully,  by  renewed  applications  to  the  Saviour, 
abide  in  him,  we  expose  ourselves  to  the  most  immi- 
nent peril :  for,  as  "  we  cannot  escape  if  we  neglect 
so  great  salvation,"  so  neither  can  we,  "  if  we  sin 
wilfully  after  we  have  received  the  knowledge  of  the 
truth:  there  will  remain  nothing  for  us  then  but  a 
fearful  looking  for  of  judgment  and  fiery  indignation 
to  consume  us."  Our  situation  will  even  be  worse 
than  ever ;  and  "  our  latter  end  be  worse  than  the 
beginning :  for  it  would  have  been  better  never  to 
have  known  the  way  of  righteousness,  than,  after  we 
have  known  it,  to  turn  from  the  holy  commandment 
delivered  to  us." 

Permit  me  then  to  address  you  all  as  in  the  situa- 
tion before  described,  (for  none  of  us  will  presume 
to  deny  that  we  are  sinners,  or  that,  as  sinners,  we 
are  obnoxious  to  the  divine  displeasure;)  and  let  me 


184.]]  THE  CITIES  OF  REFUGE.  199 

entreat  you  all  to  flee  from  the  wrath  to  come.  Let 
these  principles  be  miiversally  acknowledged  amongst 
us,  and  deeply  rooted  in  our  hearts — That  there  is 
no  refuge  but  in  Christ — That  all  self-righteous 
methods  of  obtaining  mercy  will  prove  fallacious — 
That  every  one  must  feel  his  guilt  and  danger,  and, 
like  the  man-slayer  when  pursued  by  the  avenger, 
flee  as  for  his  life,  renouncing  all  things  whatsoever 
that  may  impede  his  flight  and  endanger  his  soul. 
Pleasures,  interests,  friends,  must  all  give  way  to  this 
great  concern ;  and  all  regard  for  them  must  be 
swallowed  up  in  this,  the  one  thing  needful.  To 
obtain  an  interest  in  Christ  must  be  our  great,  our 
only  care :  we  must  "  count  all  things  but  loss  that 
we  may  win  Christ  and  be  found  in  him."  The  city 
of  refuge  was  open  day  and  night,  and  to  a  heathen 
sojourner  as  well  as  to  the  native  Jew:  in  the  same 
manner  also  is  Christ  accessible  to  us  at  all  times, 
and  his  mercy  shall  be  extended  to  all  who  flee  unto 
him.  The  cities  of  refuge  were  so  situated,  that  any 
one  at  the  remotest  corner  of  the  land  might  reach 
one  of  them  in  less  than  half  a  day  :  and  is  not  Jesus 
also  *''nigh  to  all  that  call  upon  him?"  Yes,  all, 
whether  in  this  land,  or  in  the  most  distant  quarter 
of  the  globe,  may  come  to  him  in  one  single  hour,  or, 
if  I  may  so  speak,  in  one  single  moment :  for  the 
soul  that  unfeignedly  relies  on  him  for  pardon  and 
acceptance,  is  enclosed  by  him  as  in  an  impregnable 
fortress,  and  shall  be  "  saved  by  him  with  an  ever- 
lasting salvation."  Yet  it  is  not  sufiicient  to  flee  to 
him  once  :  we  must  be  daily  and  hourly  fleeing  to 
him  in  the  habit  of  our  minds  :  in  other  words,  we 
must  "  abide  in  him,"  by  the  continual  exercise  of 
faith,  even  to  the  latest  hour  of  our  lives  :  then  shall 
the  death  of  our  great  High-Priest  be  available  for 
our  discharge,  and  we  shall  be  restored  to  the  com- 
plete and  everlasting  enjoyment  of  our  friends,  our 
liberty,  and  our  inheritance. 

Hitherto  we  have  enforced  the  'subject  from  topics 
suited  to  all  persons  in  all  ages  of  the  world  :  but  we 
cannot  conclude  without  adding  a  few  considerations, 


200  NUMBERS,  XXXV.  24—28.  [184. 

which  arise  out  of  existing  circumstances,  and  are 
pecuharly  worthy  of  our  attention.  That  our  ene- 
mies are  Jehovah's  sword,  and  that  he  is  come  forth 
against  us  as  an  avenger,  cannot  but  be  confessed : 
but  whether  it  be  for  our  chastisement  only,  or  for 
our  utter  destruction,  none  can  tell.  One  thing  how- 
ever is  sure  ;  that  the  best  possible  method  of  paci- 
fying the  divine  anger,  and  averting  the  impending 
judgments,  is,  to  flee  unto  the  Saviour,  and  to  seek 
mercy  through  him.  If  once  we  were  stirred  up,  as 
a  nation,  to  take  refuge  in  him.  He  who  spared  re- 
penting Nineveh,  would  spare  us,  and  either  avert 
the  gathering  storm,  or  deliver  us  from  its  dreadful 
ravages.  This  is  the  direction  uniformly  given  us  by 
God  himself.  Thus  he  says  by  the  prophet  Zepha- 
niah,  "  Gather  yourselves  together,  yea,  gather  toge- 
ther, O  nation  not  desired  ;  before  the  decree  bring 
forth,  before  the  day  pass  as  the  chaff,  before  the 
fierce  anger  of  the  Lord  come  upon  you,  before  the 
day  of  the  Lord's  anger  come  upon  you.  Seek  ye 
the  Lord,  all  ye  meek  of  the  earth,  seek  righteous- 
ness, seek  meekness  ;  it  may  be  ye  shall  be  hid  in  the 
day  of  the  Lord's  anger."  Again  he  says  by  Isaiah, 
''  Come,  my  people,  enter  thou  into  thy  chambers, 
and  shut  thy  doors  about  thee  ;  hide  thyself,  as  it 
were,  for  a  little  moment,  until  the  indignation  be 
overpast :  for,  behold,  the  Lord  cometh  out  of  his 
place  to  punish  the  inhabitants  of  the  land  for  their 
iniquity."  Could  we  but  be  prevailed  upon  to  follow 
this  advice,  we  doubt  not  but  that  it  would  be  more 
effectual  for  our  preservation  than  all  the  navies  that 
can  be  built,  or  all  the  armies  that  can  be  mustered  : 
for  if  God  were  for  us,  none  could  successfully  fight 
against  us.  If  we  were  even  already  vanquished,  yea, 
and  led  into  captivity,  still  we  "  should  take  those 
captive  whose  captives  we  were,  and  should  rule  over 
our  oppressors."  Let  me  not  however  be  understood 
as  disregarding  the  proper  means  of  self-defence  :  for 
God  saves  by  means  ;  and  to  expect  his  interposition 
without  using  our  utmost  efforts  in  our  own  behalf, 
would  be  presumption. — Though  therefore  we  would 


184.]  THE  CITIES  OF  REFUGE.  201 

exhort  all  in  the  first  place  to  flee  for  refuge  to  the 
hope  set  before  them,  we  would  also  exhort  them  to 
stand  forth  manfully  against  the  enemy ;  to  regard 
neither  time,  nor  labour,  nor  property,  no,  nor  life 
itself,  so  that  they  may  but  help  forward  to  the 
uttermost  their  country's  cause.  And  though  the 
occupation  of  a  warrior  is  the  last  perhaps  that  a 
man  of  piety  would  choose,  yet  on  the  present  occa- 
sion conscience  requires,  rather  than  forbids,  that  all 
of  us  should  unite  with  heart  and  hand  to  repel  the 
foe,  and  to  sacrifice  our  lives,  if  need  be,  in  defence 
of  our  religion  and  liberties,  our  property  and  friends, 
our  king  and  country.  Still  however  we  must  recur 
to  our  former  observation  ;  and  urge  in  the  first 
place  the  necessity  of  turning  to  our  strong-hold. 
Would  to  God  that  none  of  us  might  delay,  or  loiter, 
or  slacken  our  pace,  or  yield  to  weariness,  or  regard 
any  thing  that  we  leave  behind ;  but  that  all  might 
flee,  as  Lot  out  of  Sodom,  to  our  adorable  Saviour ! 
Then,  whether  we  live  or  die,  we  must  be  safe.  The 
enemy  may  destroy  our  bodies,  but  our  great  adver- 
sary can  never  hurt  our  souls.  Our  immortal  part 
will  be  placed  beyond  the  reach  of  harm :  and  when 
empires  fall,  yea,  and  the  whole  earth  shall  be  dis- 
solved by  fire,  we  shall  dwell  in  mansions  that  are 
inaccessible  to  evil,  and  enjoy  a  bliss  that  shall  never 
end. 


DEUTERONOMY. 


CLXXXV. 

THE    PROSPERITY    OF    ZION    DESIRED. 

Deut.  i.  11.  The  Lord  God  of  your  fathers  make  you  a  thou- 
sand times  so  many  more  as  ye  are,  and  bless  you,  as  he  hath 
promised  you  !         ■ 

TO  decline  any  measure  of  exertion  in  behalf  of 
persons  committed  to  om*  care,  may  appear  to  argue 
a  want  of  love  to  them.  But  there  are  certain  bounds 
beyond  which  a  man  cannot  go  :  his  physical  strength 
will  fail ;  and  his  attempts  to  persevere  beyond  his 
capacity  of  performance  will  defeat  the  very  object 
he  has  in  view,  and  prove  an  injury  to  the  persons 
whose  welfare  he  is  labouring  to  consult.  The  care 
of  all  the  people  of  Israel,  two  millions  in  number, 
had  devolved  on  Moses  :  and  he  endeavoured,  as 
their  chief  magistrate,  to  dispense  justice  to  them  all, 
by  hearing  and  determining  every  subject  of  litigation 
that  was  brought  before  him.  This  occupied  him 
from  morning  to  night,  and  was  obviously  impairing 
his  bodily  health  :  the  labour  was  too  great  for  him ; 
and  he  would  soon  have  sunk  under  it.  By  the  ad- 
vice of  Jethro,  his  father-in-law,  he  appointed  persons, 
chosen  out  of  all  the  tribes  of  Israel,  to  hear  all  the 
causes  which  were  of  inferior  moment,  and  reserved 
to  himself  the  determination  of  those  only  which 
were  of  a  more  difficult  nature,  and  which  required 
a  more  especial  reference  to  God  himself.  He  was 
now  arrived  at  the  borders  of  Jordan,  and  at  the  last 
month  of  his  life :  and  was  directed  of  God  to  record, 
and  leave  behind  him  in  writing,  a  brief  memorial  of 
the  principal  events  which  had  taken  place,  and  the 
principal  laws  which  had  been  promulgated,  during 
their   sojourning    in    the    wilderness:    that    so    the 


185.]  THE  PROSPERITY  OF  ZION  DESIRED.  203 

generation  which  had  arisen  in  the  wilderness  might, 
by  a  special  recapitulation  of  those  events,  have  them 
the  more  deeply  impressed  on  their  minds,  and  be 
stirred  up  by  the  remembrance  of  them  to  serve  their 
God  with  more  fidelity  than  their  fathers  had  done. 
The  appointment  of  these  inferior  judges  was  one  of 
the  first  acts  which  took  place  in  the  wilderness  : 
and,  as  it  originated  from  Jethro,  his  father-in- 
law,  and  not  from  God,  Moses  was  fearful  that  it 
might  be  open  to  an  unfavourable  construction,  and 
that  he  might  appear,  if  not  to  have  neglected  his 
duty  towards  the  people,  at  least  to  have  been  defec- 
tive in  love  towards  them  :  and  therefore,  in  relating 
the  fact,  he  tells  them  how  anxiously  he  had  at  the 
very  time  manifested  his  zeal  in  their  service  ;  since, 
whilst  issuing  his  order  for  the  appointment  of  these 
men,  instead  of  grudging  that  they  were  so  numerous 
as  to  render  the  minute  attention  which  he  had  hi- 
therto paid  to  their  concerns  impracticable,  he  had 
expressed  the  most  ardent  desire  for  their  further 
increase,  saying,  "  The  Lord  God  of  your  fathers 
make  you  a  thousand  times  so  many  more  as  ye  are, 
and  bless  you,  as  he  hath  promised  you !" 

This  benevolent  wish  of  his  will  lead  me  to  con- 
sider the  prosperity  of  God's  Israel, 

I.  As  a  matter  of  promise — 

To  the  promises  of  God  relating  to  this  subject 
Moses  refers  :  "  The  Lord  bless  you,  as  he  has  pro- 
mised you!" 

Now  God  has  promised  innumerable  blessings  to 
those  who  are  of  Israel  according  to  the  flesh — 

[He  had  assured  Abraham  that  his  seed  should  be  nume- 
rous "  as  the  stars  of  heaven,  and  countless  as  the  sands  upon 
the  sea-shore^."  They  had  already  multiplied  greatly ;  (they 
were  about  thirty  thousand  times  as  many  as  they  had  been 
two  hundred  and  fifty  years  before :)  and  they  should  yet  mul- 
tiply to  a  far  greater  extent,  as  they  did  in  succeeding  ages ; 
and  as  they  shall  do  in  ages  yet  to  come  :  for  though  at  present 
they  are  brought  low  and  are  very  few  in  number,  God  has 
expressly  declared,  by  his  prophet,  that  "  he  will  multiply  them 

*  Gen.  XV.  5. 


204  DEUTERONOMY,  I.  11.  [185. 

above  their  fathers^."  His  blessings,  too,  shall  be  riclily 
poured  out  upon  them,  not  only  as  they  were  in  Canaan,  in 
the  days  of  David  and  Solomon,  but  in  a  measure  that  can 
scarcely  be  conceived.  Even  in  a  temporal  view,  I  apprehend, 
the  magnificent  descriptions  of  the  prophets  will  be  realized  '^ ; 
but  in  a  spiritual  view  I  am  perfectly  sure  of  it :  for  they  shall 
be  restored  to  their  God,  and  be  as  great  monuments  of  God's 
love  and  mercy  in  the  world,  as  ever  they  have  been  of  his 
wrath  and  indignation  "^r  yes,  the  time  is  now  fast  approaching, 
when  "  he  will  multiply  them,  that  they  shall  not  be  few;  and 
glorify  them,  that  they  shall  not  be  small  "^r"  and  when  "they 
shall  sing  with  gladness  for  Jacob,  and  shout  among  the  chief 
of  the  nations,  saying  one  to  another,  Publish  ye,  praise  ye, 
and  say,  Save  thy  people,  the  remnant  of  IsraeF."] 

Innumerable  blessings,  too,  has  God  promised  to 

his  spiritual  Israel — 

[That  these  are  included  in  the  wish  of  Moses,  there  can 
be  no  doubt :  for,  in  the  promise  which  he  more  immediately 
refers  to,  where  it  is  said,  "  In  blessing  I  will  bless  thee,  and 
in  multiplying  I  will  multiply  thy  seed  as  the  stars  of  the  heaven, 
and  as  the  sand  which  is  upon  the  sea-shore;"  it  is  added, 
"And  in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed^." 
Here,  beyond  all  doubt,  is  reference  to  the  whole  Gentile 
world,  who  shall  in  due  season  be  converted  to  the  Lord,  and 
together  with  Israel  become  "  one  fold  under  one  Shepherd." 
That  these  were  included  in  the  promise  made  to  Abraham, 
St.  Paul  expressly  declares :  "  The  Scripture,  foreseeing  that 
God  would  justify  the  Heathen  through  faith,  preached  before 
the  Gospel  unto  Abraham,  saying,  In  thee  shall  all  nations  be 
blessed.  So,  then,  they  which  be  of  faith"  (lohether  Jews  or 
Gentiles,  the  same  (are  the  children  of  Abraham,  and)  "  are 
blessed  with  faithful  Abraham''."  He  further  declares,  that 
Christ  has  redeemed  us  from  the  curse  of  the  law,  being  made 
a  curse  for  us,  that  the  blessing  of  Abraham  might  come  on  the 
Gentiles  through  Jesus  Christ,  that  ive  might  receive  the  pro- 
mise of  the  Spirit  through  faith'."  Here,  then,  we  have  a  fuller 
insight  into  the  wish  of  Moses,  as  expressed  in  the  text ;  a 
wish  in  which  every  pious  person  under  heaven  must  concur.] 

Let  us  then  consider  the  prosperity  of  Israel, 

II.  As  an  object  of  desire — 

**  O  that  the  Lord  God  of  our  fathers  would  mul- 

^  Jer.  xxxiii.  22.  Deut.  xxx.  5. 

<:  Amosix.  11—15.  Zech.  viii.  3—8.       ^  Zech.  viii.  13,  18—23. 

«  Jer.  xxx.  19.  ^  Jer.  xxxi.  7. 

g  Gen.  xxii.  17,  18.     ^  Gal.  iii.  7—9.     *  Gal.  iii.  13,  14. 


185.1  THE  PROSPERITY  OF  ZION  DESIRED.  205 

tiply  his  people  a  thousand-fold,  and  bless  them,  as  he 
has  promised  them !"  If  any  of  you  need  a  stimulus 
to  concur  in  this  wish,  reflect  on, 

1.  The  benefit  that  will  accrue  to  every  converted 
soul — 

[Were  we  to  contemplate  a  soul  actually  taken  out  of 
hell,  and  translated  to  a  throne  of  glory  in  heaven,  we  should 
say,  indeed,  that  such  an  one  had  reason  to  rejoice.  Yet, 
what  is  it  less  than  this  that  is  done  for  every  child  of  God? 
Are  we  not  doomed  to  perdition  ?  Is  there  any  child  of  man 
that  is  not  "  by  nature  a  child  of  wrath^?"  Consequently,  if 
delivered  from  condemnation,  "is  he  not  a  brand  plucked  out 
of  the  fire^?"  Is  he-  not,  at  the  very  time  that  he  is  "  turned 
from  darkness  to  hght,  turned  also  from  the  power  of  Satan 
unto  God™?"  Does  he  not  actually  "pass  from  death  unto 
life"?"  and  is  he  not  "  delivered  from  the  power  of  darkness, 
and  translated  into  the  kingdom  of  God's  dear  Son°?"  Reflect 
then  on  this,  as  done  for  only  one  soul ;  and  there  is  reason, 
abundant  reason,  for  every  benevolent  person  in  the  universe 
to  pant  for  it.  But  consider  it  as  extended  to  thousands,  and 
millions,  yea,  millions  of  millions,  even  the  whole  human  race, 
and  who  should  not  pant  and  pray  for  that?  See  what  a  com- 
motion is  produced  in  heaven  even  by  the  conversion  of  one 
soul :  for  "  there  is  joy  among  the  angels,  in  the  very  presence 
of  God,  over  one  sinner  that  repenteth :"  and  what  must  we 
be,  who  feel  so  indifferent  about  the  conversion  and  salvation 
of  the  whole  world  ?  Verily,  we  have  need  to  blush  and  be 
confounded  before  God,  for  the  coldness  with  which  we  con- 
template his  promised  blessings.] 

2.  The  honour  that  will  redound  to  God — 

[Behold  our  fallen  race  !  Who  is  there  amongst  them 
that  bears  any  measure  of  resemblance  to  the  image  in  which 
man  was  first  created  ?  Who  regards  God  ?  Who  does  not 
practically  "  say  to  God,  Depart  from  me ;  I  desire  not  the 
knowledge  of  thy  waysP?"  But  let  a  sovil  be  apprehended  by 
divine  grace,  and  converted  to  the  faith  of  Christ,  and  what  a 
different  aspect  does  he  then  bear !  Verily,  the  whole  works 
of  creation  do  not  so  brightly  exliibit  the  glory  of  God,  as  does 
this  new-created  being.  Brilliant  as  are  the  rays  of  the  noon- 
day sun,  they  do  not  display  even  the  natural  perfections,  and 
still  less  the  moral  perfections,  of  the  Deity,  as  he ;  who,  from 
the  image  of  "  his  father,  the  devil,"  is  "  transformed  into  the 
image  of  God  himself,   in  righteousness  and  true  holiness." 

•=^  Eph.  ii.  3.  1  Zech.  iii.  2.  ^  Acts  xxvi.  18. 

n  1  John  hi.  14.  °  Col.  i.  13.  p  Job  xxi.l4. 


206  DEUTERONOMY,  I.  11.  [185. 

Now,  too,  he  begins  to  live  unto  his  God,  and  by  every  pos- 
sible means  to  exalt  his  glory  in  the  world,  acknowledging 
him  in  aU  things,  ser\dng  him  in  all  things,  glorifying  him  in 
all  things.  Is  there  a  man  that  is  in  any  respect  sensible 
of  his  obligations  to  God,  and  not  desirous  that  such  converts 
should  be  multiphed?  Did  David  "  shed  rivers  of  tears  for 
those  who  kept  not  God's  law ;"  and  shall  not  we  weep  and 
pray  that  such  persons  may  be  converted  to  God,  and  made 
monuments  of  liis  saving  grace  ?  Bvit  conceive  of  this  whole 
world,  that  is  in  rebellion  against  God,  converted  thus,  and 
God's  will  done  on  earth  as  it  is  done  in  heaven :  and  shall 
this  be  to  us  no  object  of  desire  ?  Verily,  we  should  take  no 
rest  to  ourselves,  nor  give  any  rest  to  God,  till  he  accomplish 
this  blessed  work"i,  and  till  "  all  the  kingdoms  of  the  world 
become  the  kingdom  of  his  Christ ^"] 

3.  The   happiness   that   will   arise  to   the  whole 
world — 

[Every  soul  that  is  converted  to  God  becomes  "  a  light" 
to  those  around  him;  and  as  "  salt,"  to  keep,  as  it  were,  from 
utter  putrefaction  the  neighbourhood  in  which  he  dwells.  In 
proportion,  then,  as  these  are  multiphed,  the  very  world  itself 
assumes  a  different  aspect ;  instead  of  the  brier  there  grows 
up  the  fir-tree,  and  "  instead  of  the  thorn  there  grows  up  the 
myrtle-tree  ;"  till,  at  last,  "  the  whole  wilderness  shall  blossom 
as  the  rose,"  and  this  "  desert  become  as  the  garden  of  the 
Lord."  I  need  not  say  more.  The  wish  of  Moses  is,  me- 
thinks,  the  wish  of  every  one  amongst  you ;  and  you  are  all 
saying  with  David,  "  Blessed  be  God's  glorious  name  for 
ever :  and  let  the  whole  earth  be  filled  with  his  glory :  Amen 
and  Amen^"] 

You  will  ASK,  then.  What  shall  we  do  to  accelerate 
this  glorious  event  ? 

[God  works  by  means.  He  did  so  in  the  apostolic  age : 
and  he  will  do  so  still:  and  if  we  have  any  love  either  for  God 
or  man,  we  should  use  all  the  means  within  our  power  for  the 
increase  of  the  Church  and  the  salvation  of  the  world.  Yet 
may  we  learn  a  very  important  lesson  from  the  conduct  of 
Moses,  in  the  appointment  of  persons  to  labour  with  him. 
He  had  sustained  the  burthen,  himself  alone,  and  doubtless 
thought  that  he  was  rendering  an  acceptable  service  both  to 
God  and  man.  But  his  father-in-law  said  to  him,  and  said 
with  truth,  "  The  thing  that  thou  doest  is  not  good.  Thou 
wilt  surely  wear  away,  both  thou,  and  the  people  that  is  with 

1  Isai.  Ixii.  6,  7.  "^  Rev.  ii.  15.  »  pg.  ixxii.  19. 


185.1  THE  PROSPERITY  OF  ZION  DESIRED.  207 

thee  :  for  this  thing  is  too  heavy  for  thee  :  thou  art  not  able 
to  perform  it  thyself  alone.  Hearken  now  unto  my  voice  :  I 
vv^ill  give  thee  counsel,  and  God.  shall  be  with  thee."  And 
then  he  proceeds  to  advise,  that  he  should  provide,  out  of  all 
the  people,  a  number  of  pious  and  able  men  to  co-operate 
wdth  him  in  the  work  wherein  he  was  engaged*.  And  Moses 
did  well  in  following  the  advice :  for  if  he  had  not,  his  indis- 
creet zeal  would  have  soon  worn  him  out,  and  deprived  the 
whole  nation  of  the  benefit  of  his  labours  for  forty  years. 
It  were  well  if  pious  ministers  would  attend  to  this  hint.  There 
is  scarcely  a  man  who  has  any  zeal  for  God  or  love  for  sotds, 
who  does  not  so  multiply  his  laboiu's,  as  to  reduce  his  strength 
in  a  few  months  or  years ;  when  true  wisdom  would  teach  him 
so  to  regulate  his  exertions,  that  he  may  hope  to  continue 
them  unimpahed  to  nearly  the  end  of  life.  I  mean  not  by  this 
to  davip  the  zeal  of  ministers,  but  only  to  direct  it.  It  is  im- 
possible to  be  too  zealous  for  the  Lord:  but  it  is  possible 
enough,  and  too  common  also,  to  exercise  zeal  in  so  indiscreet 
a  way,  as  greatly  to  injure  the  Church  which  we  profess  to 
serve.  Let  the  zeal  of  our  people  be  called  forth :  let  them 
be  invited  to  labour  with  us,  to  visit  the  sick,  to  instruct  the 
rising  generation,  and  to  engage  in  every  tiling  which  may 
benefit  our  fellow-creatures  and  exalt  the  honour  of  om'  God. 
With  all  the  aid  that  can  be  afibrded  us,  there  will  be  work 
enough  for  us  to  do :  and  we  should  endeavour  to  perform 
om'  duties  with  spirituality  and  effect,  rather  than  to  abound 
in  mere  bodily  exercise,  which,  after  all,  will  profit  but  Httle 
for  the  salvation  of  souls.  Are  there  then,  amongst  you,  any 
that  know  the  value  of  your  own  souls  ?  I  call  on  you  to  help 
your  minister  in  all  those  parts  of  his  office  which  you  can 
with  propriety  perform.  And  I  trust,  that  if  we  vdll  all 
exert  ourselves  according  to  our  several  abilities,  the  work  of 
God  will  rapidly  advance  amongst  us,  and  our  "  Jerusalem 
soon  become  a  praise  in  the  earth."  Wlien  all,  both  male 
and  female,  concurred  in  rebuilding  the  walls  of  Jerusalem, 
every  one  working  before  liis  own.  door,  the  whole  was  com- 
pleted in  the  incredibly  short  space  of  two-and-fifty  days". 
And  what  effects  should  not  we  see,  if  all  were  unanimous  and 
earnest  in  advancing,  each  according  to  his  ability,  the  work  of 
God  amongst  us?  Methinks,  our  numbers  would  be  greatly 
multiplied,  and  "showers  of  blessings"  would  be  poured  out 
amongst  us.] 

t  Exod.  xviii.  17 — 23. 

1  Neh.  ii.  12,  28.  and  iii.  6.  and  vi.  15,  16. 


208  DEUTERONOMY,  I.  21.  [186. 

CLXXXVI. 

VICTORY  ASSURED  TO  THE  TRUE  ISRAEL. 

Deut.  i.  21.  Behold,  the  Lord  thy  God  hath  set  the  land  before 
thee:  go  up,  and  possess  it,  as  the  Lord  thy  God  hath  said 
unto  thee:  fear  not,  neither  be  discouraged. 

THE  journeyings  of  the  Israelites  in  the  wilderness 
afford  an  inexhaustible  fund  of  instruction  to  us.  The 
history  of  their  deliverance  from  Egypt,  their  trials 
and  supports,  and  their  final  entrance  into  the  land  of 
Canaan,  so  exactly  corresponds  with  the  experience 
of  believers  in  their  journey  heaven-ward,  that  we  are 
never  at  a  loss  for  an  illustration  of  that  which  is  in- 
visible, from  that  which  actually  took  place  amongst 
God's  ancient  people. 

The  Israelites,  after  one  year  spent  in  the  wilderness, 
were  now  arrived  on  the  very  confines  of  Canaan :  and 
the  exhortation  which  I  have  now  read  to  you,  was 
23art  of  the  address  of  Moses  to  them,  encouraging 
them  to  go  up  and  take  possession  of  the  land.  And, 
assuming  (what  I  need  not  now  stand  to  prove)  the 
justness  of  the  parallel  between  their  state  and  ours, 
the  words  before  us  contain, 

I.  The  command  given  us  in  reference  to  the  promised 
land — 

There  is  for  us,  as  there  was  for  Israel,  '^  a  rest" 
prepared*".  And  we  are  here  bidden  to  take  possession 
of  it, 

1.  By  right,  as  the  gift  of  God — 

[Canaan  was  given  to  Abraham  and  his  seed  by  God 
himself:  and  the  grant  was  confirmed  with  an  oath,  that  the 
possession  of  it  should  inMlibly  be  secured  to  them'',  God 
had  a  right  to  bestow  it  upon  whomsoever  he  would:  and 
they  to  whom  he  should  assign  it  had  a  perfect  right  to  occupy 
it.  The  former  possessors  were  no  more  than  tenants  at  will : 
and,  if  God  saw  fit  to  dispossess  them,  and  to  let  it  out  to 
other  husbandmen,  no  injury  was  done  to  them,  either  on  the 
part  of  the  Great  Proprietor,  or  on  the  part  of  those  whom  he 
aj^pointed  to  succeed  to  the  inheritance.  This  I  say,  in  order 
to  satisfy  the  minds  of  those  who,  through  ignorance  of  the 

*  Heb.  iv.  8,  9.  This  passage  sufficiently  proves  the  parallel  that 
is  here  assumed.  ^  ver.  8. 


186. J  VICTORY  ASSURED  TO  THE  TRUE  ISRAEL.  209 

tenure  on  which  the  land  was  held,  feel  a  repugnance  to  the 
transfer,  and  to  the  mode  in  which  the  transfer  of  the  land 
was  effected. 

In  relation,  however,  to  the  land  which  we  are  called  to 
possess,  no  such  feehng  can  exist.  Heaven  is  the  free  gift  of 
God  to  Abraham's  spiritual  seed,  as  Canaan  was  to  his  natural 
descendants.  It  is  given  to  them  in  Christ  Jesus  :  yea,  it  was 
given  to  them  even  before  the  worlds  were  made*^.  And,  as 
a  person  receiving  a  grant  of  land  from  an  earthly  monarch 
would  go  up  without  hesitation  to  take  possession  of  it,  so 
should  every  person  who  believes  in  Christ  regard  the  hea- 
venly land,  and  go  up,  not  to  make  it  his  own,  but  to  take 
possession  of  it  as  his  own.  No  thought  of  purchasing  it  must 
for  one  moment  enter  into  his  mind.  If  he  is  united  unto 
Christ  by  faith,  that  is  a  sufficient  title  ;  and  from  that  moment 
he  may  claim  it  as  his  own. 

This  command  then  do  we  give,  in  the  name  of  Almighty 
God,  to  every  one  of  you  who  believes  in  Christ;  "  Go  up  and 
possess  the  land,"  wliich  the  Sovereign  of  the  universe,  of  his 
own  love  and  mercy,  has  given  to  you.] 

2.  By  conflict,  as  the  fruit  of  victory — 

[Though  the  land  was  given  them,  yet  were  they  to  gain 
it  by  the  sword.  iVnd  we  also  have  enemies  witho\it  number 
to  encounter.  The  world,  the  flesh,  and  the  devil,  all  obstruct 
our  way ;   and  must  be  vanquished,  before  we  can  sit  down  in 

the  full  enjoyment  of  the  promised  inheritance Nor 

let  it  be  thought  that  heaven  is  the  less  a  gift  on  this  account : 
for  though  we  fight,  it  is  not  our  own  sword  that  gets  us  the 
victory.  It  was  "  God  liimself  who  drove  out  the  inhabitants" 
of  the  earthly  Canaan  :  and  it  is  through  God  alone  that  our 
weapons  produce  any  effect  in  subduing  our  enemies  before 
us*^.  How  compatible  the  two  are,  will  appear  from  what  our 
blessed  Lord  has  said:  "Labour  not  for  the  meat  that  perisheth, 
but  for  that  which  endureth  unto  everlasting  life,  which  the 
Son  of  Man  will  give  unto  you^."  You  must  fight;  and  you 
must  conquer :  but,  after  all,  you  must  say,  "  Not  unto  us,  O 
Lord,  not  unto  us,  but  unto  thy  name  be  the  praise  *^."] 

Together  with  this  command,  w^e  are  taught, 
II.  The  wsij  in  which  we  should  address  ourselves  to 
the  performance  of  it — 
The  command  of  God  to  us  is  positive,  as  that  to 
them  also  was:  and, 

1.  Our  obedience  to  him  should  be  prompt — 
[I  am  persuaded  they  would  have  done  well,  if  the}'  had 

<=  Tit.  i.  2.  and  2  Tim.  i.  9.  <^  2  Cor.  x.  4,  5. 

«  John  vi.  27.  ^  Ps.  cxv.  1. 

VOL.  II.  P 


210  DEUTERONOMY,  I.  21.  [l86. 

never  thought  of  sending  spies  to  search  out  the  land,  and  to 
tell  them  against  what  cities  they  should  direct  their  first 
efforts.  It  was  a  carnal  expedient,  as  the  event  proved.  True 
it  is,  that  "  Moses  was  well  pleased  "  with  the  proposal^:  but 
he  would  not  have  been  well  pleased,  if  he  had  clearly  seen 
from  whence  it  issued,  and  what  would  be  the  result  of  it. 
He  conceived  it  to  be  expressive  only  of  a  determination  to 
go  up,  the  very  instant  they  should  be  directed  where  to  go. 
And,  supposing  that  there  was  no  mixture  of  unbelief  in  it,  it 
might  be  laudable  enough.  But  what  need  had  they  of  men 
to  "  search  out  the  land,"  and  to  direct  their  efforts?  Had  not 
Almighty  God  himself,  for  the  space  of  a  whole  year,  "  gone 
before  them  to  search  out  places  from  day  to  day  where  they 
should  fix  their  tents'^?"  Had  he  done  tliis  "  by  a  pillar  of  fire 
by  night,  and  by  a  cloud  by  day,"  and  was  he  not  both  able 
and  willing  to  shew  them  "  by  which  way  to  go  up  "  to  the  land, 
and  what  cities  to  attack  ?  I  say  again,  it  was  a  carnal  expe- 
dient, as  the  event  proved :  and  it  was  the  source  of  all  the 
calamities  that  they  endured  for  the  space  of  forty  years.  Had 
they  said  to  Moses,  '  Pray  to  God  for  us,  to  direct  us ;  and  we 
are  ready  to  go ; '  they  would  have  done  well :  but,  by  trust- 
ing to  an  arm  of  flesh,  they  fell. 

In  like  manner,  we  should  obey  the  divine  mandate  without 
delay.  We  should  "not  confer  with  flesh  and  blood':"  we 
should  not  be  consulting  how  we  may  avoid  the  trials  which 
God  has  taught  us  to  expect ;  but  shovild  look  simply  to  the 
Captain  of  our  salvation,  and  follow  implicitly  his  commands ; 
regarding  no  word  in  comparison  of  his,  nor  ever  dreaming  of 
a  more  convenient  season  than  the  present.  What  He  calls 
us  to  do,  we  shoidd  "  do  "  instantly,  and  "  with  all  our  might."] 

2.  Our  confidence  in  him  should  be  entire — 
[They  were  bidden  "  not  to  fear,  or  be  discouraged."  So 
neither  should  we  "  fear  "  any  dangers  that  may  threaten  us,  or 
"  be  discouraged  "  under  any  trials  we  may  be  called  to  sustain. 
As  for  "  Anakims,"  or  cities  "  walled  up  to  heaven,"  what  are 
they  to  us  ?  Is  not "  He  greater,  that  is  in  us,  than  any  that  can 
be  in  them?  "  If  .Tehovah  be  on  our  side,  what  have  we  to  fear? 
We  may  say  of  all  our  enemies,  as  Joshua  did  of  those  he  was 
called  to  encounter,  "They  are  bread  for  us'';"  and  shall 
not  only  be  devoured  as  easily  as  a  morsel  of  bread,  but  they, 
and  all  that  they  have,  shall  be  our  very  support,  invigorating 
our  souls  by  the  energies  they  call  forth,  and  augmenting  the 
happiness  which  they  labour  to  destroy.  Whatever  may  occur, 
we  should  never  stagger  at  the  promise  through  unbelief;  but 
"be  strong  in  faith,  giving  glory  to  GodV     We  should  go 

g  ver.  23.  ^  ver.  33.  ^  Gal.  i.  16. 

^  Numb.  xiv.  8,  9.       '  Rom,  iv.  20. 


186.]  VICTORY  ASSURED  TO  THE  TRUE  ISRAEL.  211 

forward  in  the  spirit  of  the  holy  Apostle,  "  If  God  be  for  us, 

who  can  be  against  us™?" 

Hear  then,  believers,  and  follow  my  advice — 

1.  Survey  the  land — 

[See  whether  it  be  not  the  glory  of  all  lands,  "  a  land 
flowing  with  milk  and  honey."  Come  up  to  Pisgah,  and  look 
down  upon  it :  or  rather,  I  would  say,  Come  up  to  Zion,  and 
behold  its  length  and  breadth.  See  already,  and  taste,  the 
fruits  of  it.  Take  into  your  hands  "  the  grapes  of  Eshcol,"  and 
tell  me  whether  the  whole  world  besides  affords  such  fruit. 
Methinks,  some  of  you  at  least  have  already  partaken  of  them: 
yes,  I  doubt  not,  but  that,  in  "  the  light  of  God's  countenance 
lifted  up  upon  you,"  and  in  "  his  love  shed  abroad  in  your 
hearts,"  you  have  aheady  found  an  earnest  and  a  foretaste  of 
your  heavenly  inheritance.  But  still,  I  say,  Sm'vey  the  land. 
"  Not  one  of  its  inhabitants  ever  says,  I  am  sick"."  "  No 
sorrow  is  there,  no  sighing,  no  pain,  no  death  °."  "  Nor  is 
there  any  night  there  :  it  needs  neither  the  sun  nor  moon  to 
lighten  it;  for  the  glory  of  God  doth  lighten  it,  and  the  Lamb 
is  the  light  thereof?." 

Tell  me,  then,  is  it  not  worth  the  conflict?  Is  any  thing  too 
much  to  do,  or  too  severe  to  suffer,  in  order  to  obtain  it^? 
Only  keep  that  glorious  object  in  view,  and  you  will  never 
sheathe  your  sword,  till  you  have  gained  the  victory.] 

2.  Perform  your  duty — 

[Gird  on  your  swords.  Go  forward  against  the  enemy. 
Make  no  account  of  any  obstacles.  Think  neither  of  the 
strength  or  number  of  your  enemies.  Say  not,  "  Shall  the  prey 
be  taken  from  the  mighty,  or  the  lawful  captive  delivered?  for 
thus  saith  the  Lord ;  The  prey  of  the  mighty  shall  be  taken 
away ;  and  the  lawful  captive  shall  be  delivered :  for  /  will 
contend  with  him  that  contendeth  with  thee ;  and  /  will  save 
thy  children  ■■."  Neither  be  discouraged  from  a  sense  of  your 
own  weakness:  for  "  God  will  perfect  his  owia  strength  in  your 
weakness^."  Go  on  simply  depending  on  your  God.  Rest  on 
that  word  of  his,  "  Fear  thou  not,  for  I  am  with  thee:  be  not 
dismayed ;  for  I  am  thy  God :  I  vnll  strengthen  thee :  yea,  I 
will  help  thee :  yea,  I  will  uphold  thee  with  the  right  hand  of 
my  righteousness'."  With  confidence  do  I  address  you  thus : 
for  the  Lord  Jesus  Christ  himself  has  said,  "  Fear  not,  little 
flock;  for  it  is  your  Father's  good  pleasure  to  give  you  the 
kingdom"."  Only  "  fight  the  good  fight  of  faith:"  and  you 
shall  be  "  more  than  conquerors,  through  Him  that  loved  you."] 

"  Rom.  viii.  31.  "  Isai.  xxxiii.  24.  °  Rev.  xxi.  4. 

P  Rev.  xxi.  23.  ^  Rom.  viii.  18.  "^  Isai.xlix.24, 25. 

s  2Cor.xii.9,10.        ^  Isai.  xli.  10.  "  Luke  xii.  32. 

p2 


212  DEUTERONOMY,  II.  7.  [187. 

CLXXXVII. 

god's  continued  mercies  to  us. 

Deut.  ii.  7.  These  forty  years  the  Lord  thy  God  hath  been  with 
thee :  thou  hast  lacked  nothing. 

WHOEVER  would  enter  fully  into  the  doctrine  of 
a  divine  providence,  should  study  the  history  of  the 
Israelites  in  the  wilderness.  We  at  this  day  are  ready 
to  imagine,  that,  however  God  may  superintend  the 
affairs  of  the  universe  sufficiently  to  keep  them  in 
order,  and  to  subserve  his  own  purposes,  he  yet  leaves 
minuter  matters  to  a  kind  of  chance ;  and  that  to  ex- 
pect his  interposition  in  our  own  behalf,  especially 
in  things  of  daily  occurrence,  would  be  the  height  of 
presumption.  In  a  word,  we  draw  lines  of  distinction 
between  a  general  and  a  particular  providence;  and 
feel  ourselves  at  liberty  to  acknowledge  the  one,  whilst 
we  deny  the  other.  But  in  the  Scriptures  there  will 
not,  I  apprehend,  be  found  any  ground  for  such  a 
distinction.  We  cannot  conceive  any  thing  of  less 
moment  than  a  sparrow  falling  to  the  ground,  or  an 
hair  of  our  head  perishing;  yet  these  things  are  ex- 
pressly declared  to  be  within  the  bounds  of  God's 
peculiar  care.  The  truth  is,  that  God  is  the  same  as 
ever  he  was;  and  that  his  attention  to  the  affairs  of 
men  is  still  the  same  :  the  only  difference  is,  that 
for  special  ends  he  made  his  interpositions  visible  in 
former  days ;  whereas,  now  he  would  have  us  to 
"  walk  by  faith,  and  not  by  sight."  Of  his  people  in 
the  wilderness,  he  was  the  visible  Leader,  Protector, 
Nourisher :  and  so  constant  had  been  his  attention  to 
their  every  want,  that,  at  the  close  of  their  pilgrimage, 
Moses  could  appeal  to  the  whole  nation,  "  These  forty 
years  the  Lord  thy  God  hath  been  with  thee:  thou 
hast  lacked  nothing." 

That  we  may  see  that  his  care  has  not  been  ex- 
clusively confined  to  them,  I  will  shew, 

I.  What  mercies  have  been  vouchsafed  to  us  during 
the  whole  period  of  our  sojourning  in  this  wilder- 
ness— 
Surprising,  indeed,  was  his  attention  to  his  ancient 


187.]  god's  continued  mercies  to  us.  213 

people.     They  were  in  a  wilderness  where  there  was 
literally  nothing  for  their  sustenance.    Neither  bread 
nor  water  could  be  found  there :  but  of  both  did  God 
afford  them  a  daily  and  miraculous  supply;  causing 
bread  to   descend  from  heaven  for  them,  and  the 
waters  of  the  rock  to  follow  them.    But  from  whence 
should  they  obtain  raiment?     None  could  be  fabri- 
cated;   none  be  found.      But  God  superseded  the 
need  of  any  fresh  supply,   by  causing  that  "  their 
clothes,  for  the  whole  space  of  forty  years,  should 
never  decay ;"  and  that,  notwithstanding  all  their 
travelhng,  "  their  shoe  should  never  wax  old  upon 
their  foot^"     Nor  would  he  suffer  their  strength  to 
fail :  for,  "  as  their  raiment  waxed  not  old  upon  them, 
so  neither  did  their  foot  swell  for  forty  years  ^"  With 
these  corporeal  blessings,  God  imparted  to  them  no 
less  richly  for  their  souls.     He  gave  them  his  word; 
he  continued  to  them  his  ministers;  "  he  sent  to  them^ 
also,  his  Holy  Spirit  to  instruct  them "." 

Now  in  all  this  we  may  see  what  God,  in  his  mercy, 
has  done  for  us  also,  during  the  whole  of  our  sojourn- 
ing in  this  wilderness : 

1.  In  relation  to  temporal  concerns — 

[Us,  also,  has  God  supplied  with  all  the  necessaries  of  life: 
but  because,  in  providing  these  things,  the  agency  of  man  is 
required,  we  overlook  His  hand;  whereas,  in  fact,  he  is  as 
much  the  author  and  giver  of  these  blessings  to  us,  as  he  was 
of  the  mercies  vouchsafed  to  Israel.  What  can  we  do  to  se- 
cure fruitful  seasons  ?  Who  amongst  us  could  make  so  much 
as  a  blade  of  grass  to  grow  ?  Wlao  could  prevent  the  fruits  of 
the  earth  from  being  devoured  by  locusts  and  caterpillars,  or 
from  being  destroyed  by  blasting  and  mildew?  Who  has 
kept  from  our  borders  the  desolating  scourge  of  war  ?  Who 
has  preserved  us  from  the  more  terrific  calamities  of  civil  war? 
To  whom  are  we  indebted,  that  we  have  not  been  reduced  to 
the  lowest  ebb  of  misery  by  some  destructive  conflagration  ? 
Men,  it  is  true,  are  actively  employed  in  providing  for  them- 
selves: but  what  are  men  ?  they  are  nothing  but  agents,  (un- 
conscious agents,  I  had  almost  said,)  accomplishing  the  will  of 
another:  for,  whilst  they  are  universally  seeking  their  own 
personal  advantage,  they  are,  in  reaUty,  God's  instruments, 
employed  by  him  for  the  benefit  of  the  world.     We  see  this 

a  Deut.  xxix.  5.  ^  Deut.  viii.  4.  c  Neh.  ix.  20. 


214  DEUTERONOMY,  II.  7.  [187. 

exemplified  in  the  labours  of  bees  ;  from  which  we  may  form  a 
just  idea  of  all  that  is  passing  in  the  world.  Thousands  of 
persons  are  employed,  daily  and  hourly,  to  supply  our  wants. 
Little  do  we  think  of  this.  Were  we  placed  for  any  length  of 
time  in  a  counti'y  iminhabited  except  by  ovu'selves  and  our 
own  domestic  circle,  we  should  soon  feel  how  deeply  we  are 
indebted  to  God  for  innumerable  comforts,  which,  through  his 
good  pro\adence,  we  enjoy;  and  which,  through  a  stimulus 
imparted  by  him,  other  persons  are  engaged  m  procurmg  for 
us.  What  their  motives  may  be,  is  no  concern  of  ours  :  it  is 
sufficient  for  us  to  know,  that,  as  God  directed  and  overruled 
the  ambition  of  Sennacherib  to  correct  and  chasten  his  people 
Israel'^,  so  he  directs  and  overrules  the  selhsh  dispositions  of 
mankind  to  administer  to  the  wants  of  each  other,  and  to  pro- 
vide for  the  comfort  of  the  whole  world.  And  the  poorest 
person  amongst  us  has  thousands  of  persons  at  this  very  time 
engaged  for  him,  to  provide  liim  with  the  comforts  and  con- 
veniences of  life.] 

2.  In  relation  to  the  concerns  of  our  souls — 

[Has  not  God  preserved  to  us,  also,  his  word  and  ordi- 
nances; dispensed,  too,  by  the  same  ministry  for  forty  years®? 
and  may  we  not  say,  too,  that  God  has,  during  the  whole  of 
that  period,  "sent  his  good  Spirit  to  instruct  you?"  Yes; 
God  has  borne  testimony  to  the  word  of  his  grace,  and  caused 
it  to  "  come  to  you  not  in  word  only,  but  in  power,  and  in 
the  Holy  Ghost,  and  in  much  assurance^."  I  would  not  wil- 
lingly speak  of  any  thing  relating  to  myself:  that  is  the  last 
subject  that  should  ever  be  brought  before  you:  but,  having 
fulfilled  the  term  that  Moses  and  Aaron  did  before  me ;  and 
being  able  to  call  to  witness,  that,  during  the  whole  of  that 
time,  I  have  Hved  for  you,  and  laboiired  for  you,  and  "  de- 
clared unto  you  faithfully  the  whole  counsel  of  God ; "  I 
cannot  but  remind  you  of  God's  dealings  with  you. in  that 
particular,  and  make  my  appeal  to  you  in  the  words  of  my 
text,  "  These  forty  years  the  Lord  your  God  has  been  with 
you;  ye  have  lacked  nothing s^."] 

Whatever  be  the  value  of  these  mercies,  it  will  be 
greatly  heightened  by  considering, 

'^  Isai.  X.  5 — 7. 

*  In  the  year  1822,  the  Author  had  ministered  at  Trinity  Church 
the  precise  time  that  Moses  and  Aaron  had  to  Israel. 

^  1  Thess.  i.  5. 

e  The  example  of  St.  Paul,  in  his  address  to  the  Elders  of  Ephesus 
(Acts  XX.  17 — 27,  31.)  must  be  the  Author's  apology  for  the  fore- 
going observations  ;  which,  after  forty  years  of  labour  in  the  same 
church,  may  well  be  allowed. 


187.]  GODS  CONTINUED  MERCIES  TO  us.  215 

II.  Under  what  circumstances  they  have  been  con- 
tinued to  us — 

If  we  look  at  Israel,  they  will  serve  as  a  mirror,  to 
reflect  our  image  to  the  very  hfe.  In  them  we  may  see, 
1.  How  great  our  provocations  have  been — 
_  [Grievously  neglectful  of  their  duties  were  the  Israelites, 
during  the  whole  of  their  sojoimiing  in  the  Avilderness. 
Though  commanded  to  circumcise  their  children,  they  never 
administered  that  rite  in  all  that  time^.  Never  but  once  had 
they  held  a  Passover ;  and  that  was  in  the  very  first  year  after 
they  had  come  out  of  Egypt  \  And  during  the  whole  forty 
years  they  offered  no  sacrifice  to  God  ;  but,  on  the  contrary, 
paid  their  devotions  to  senseless  gods,  and  graven  images''. 
Such  was  their  conduct  in  the  wilderness.  And  what  has 
been  ours  ?  Have  not  our  most  solemn  duties  been  neglected, 
or  performed  only  in  such  a  way  as  to  shew  that  our  heart 
was  not  in  them?  Have  we  attained  the  true  circumcision, 
even  "  the  circumcision  of  the  heart,  which  is  not  in  the  flesh, 
but  in  the  Spirit;  whose  praise  is  not  of  men,  but  of  God'?" 
Have  we  fed  upon  the  Paschal  Lamb,  even  on  "  Christ  our 
Passover,  who  has  been  sacrificed  for  us™?"  Have  "  we  pre- 
sented ourselves  as  living  sacrifices  to  God,  which  has  been 
our  reasonable  service"?"  Have  we  not  rather  "set  up  idols 
in  our  hearts","  even  every  heathenish  abomination,  and  in  ten 
thousand  instances  "  loved  and  served  the  creature  more  than 
the  Creator,  who  is  blessed  for  evermore  p?"  And  do  we  "  find 
these  things  by  secret  search  <J  ?"  No  :  your  whole  lives  pro- 
claim it.  Must  we  go  back  to  the  Apostles'  days  to  find  that 
"  covetousness  which  is  idolatry,"  or  the  people  "  whose  god 
is  their  belly,"  and  who  have  no  delight  in  any  thing  but  the 
gratification  of  their  sensual  appetites?  Let  us  look  back 
through  the  whole  time  of  our  sojourning  in  this  wilderness, 
and  we  shall  find  our  whole  lives  to  have  been  one  continued 
series  of  provocations ;  as  if  we  had  determined  to  "  weary 
out  our  God"","  and  "  break  down  his  very  Spirit  with  our 
whorish  hearts"  Yes;  "  tliis  has  been  our  manner  from  our 
youth*."  God  "  has  known  this  to  be  our  walking  through 
this  great  wilderness:"  and  our  consciences  also  attest  that 
these  accusations  are  true.] 

2.  How  entirely  we  have  been  under  the  influence 
of  unbelief — 

^  Josh.  v.  5 — 7.  >  Numb.  ix.  5.  k  Acts  vii.  41 — 43. 

'  Rom.  ii.  29.  m  j  Cor.  v.  7.  «  Rom.  xii.  1. 

°  Ezek.  xiv.  3.  p  Rom.  i.  25.  i  Jer.  ii.  34. 

'  Isai.  xliii.  24.  =  Ezek.  vi.  9.  *  Jer.  xxii.  21. 


216  DEUTERONOMY,  II.  7.  [187. 

[Notwithstanding  all  that  God  did  for  Israel,  yet  would 
they  "  never  believe  his  word"."  And  it  was  this  very  thing 
which  most  of  all  provoked  him  to  "  swear,  that  they  shoidd 
never  enter  into  liis  resf."  And  what  has  been  our  state  in 
this  respect  ?  We  have  had  God's  promises  and  threatenings 
set  before  us  with  all  fideHty  :  but  neither  the  one  nor  the 
other  have  been  regarded :  they  have  all  appeared  to  us  but 
as  idle  tales ;  and  have  had  no  more  influence  u^jon  us,  than 
if  they  had  been  unworthy  of  the  smallest  credit.  Every 
earthly  vanity  has  been  able  to  excite  a  hope  or  fear:  but 
God's  word  has  been  altogether  despised.  Say,  Brethren, 
whether  this  be  not  true  ?  Say  whether  the  terrors  of  hell 
have  been  sufficient  to  keep  you  from  sin,  or  the  glories  of 
heaven  sufficient  to  stimulate  you  to  a  surrender  of  yourselves 
to  God  ?  With  the  exception  of  a  few  instances,  wherein 
divine  grace  has  wrought  successfully  upon  this  or  that  parti- 
cular individual,  the  whole  mass  of  us  have  lived  as  "  without 
God  in  the  world,"  preferring  our  own  will  before  his,  and  the 
gratification  of  oiu'selves  before  the  honour  of  our  God. 

Such  have  been  the  circumstances  under  which  our  God  has 
continued  to  load  us  with  his  benefits.  "  We  have  lacked 
nothing"  that  was  conducive  to  our  comfort :  but  he  has  lacked 
every  thing  that  should  promote  liis  glory.] 

See  then,  here — 

1.  What  reason  we  have  to  admire  the  patience  of 

our  God — 

[He  complains  that  he  has  been  "  pressed  under  us,  even 
as  a  cart  is  pressed  that  is  full  of  sheaves  ^  :"  yet  has  he  borne 
with  us  even  to  the  present  hour ;  "  many  a  time  tiu'ning  his 
anger  away,  and  not  stirring  up  all  his  wrath,"  to  punish  us, 
as  we  deserved^.  Can  you  look  back  upon  no  season.  Bre- 
thren, when  God  might  well  have  cut  you  off;  and  have  "  got 
honour  to  himself"  in  executing  upon  you  the  most  signal 
vengeance  ^  ?  I  call  upon  you,  then,  to  glorify  his  name ; 
and  to  acknowledge  from  your  inmost  souls,  that  "  it  is  of  his 
mercies  that  you  have  not  been  long  since  consumed,  even 
because  his  compassions  fail  not''."] 

2.  What  need  we  have  to  humble  ourselves  before 

him — 

[God's  patience  wiU  come  to  an  end.  "  His  Spirit  will 
not  always  strive  with  man*^."  He  waits  to  be  gracious  mito 
us ;  but  it  is  to  the  penitent  only  that  he  will  impart  the  full 

u  Ps.  Ixxviii.  22,  32.  and  cvi.  24.  "  Heb.  iii.  18. 

y  Amosii.  13.  ^  Ps.  Ixxviii.  38.  a  Exod.  xiv.  17. 

b  Lam.  iii.  22.  '=  Gen.  vi.  3. 


188.]  MOSES  VIEWS  CANAAN  FROM  PISGAH.  217 

blessings  of  salvation.  His  determination  is,  "  Whoso  covereth 
his  sins,  shall  not  prosper ;  but  whoso  confesseth,  and  forsaketh 
them,  shall  have  mercy."  Contend,  then,  with  him  no  longer ; 
but  let  "  his  goodness  and  long-sufi'ering  and  forbearance  lead 
you  to  repentance '^."] 

3.  What  need  professors  of  religion,  in  particular, 
have  to  fear  and  tremble — 

[The  whole  people  of  Israel  had  been  brought  out  of 
Egypt,  and  been  both  blessed  and  honoured  by  God  as  his 
peculiar  people :  and  yet  they  perished  in  the  wilderness. 
And  this  is  recorded  as  an  admonition  to  us^  St.  Jude,  also, 
particularly  labours  to  impress  this  warning  on  our  minds  ^. 
Let  it  sink,  then,  into  all  ovir  hearts  S:  for  the  very  bounty  of 
our  God,  in  the  bestowment  of  temporal  and  spiritual  blessings 
upon  us,  will  only  aggravate  our  condemnation,  if  we  do  not 
make  a  suitable  improvement  of  them.  We  may  have  "  lacked 
nothing  for  forty  years,"  and  yet  "  lack  a  drop  of  water"  to  all 
eternity.  I  pray  you.  Brethren,  see  to  it,  that  your  "  hearts 
be  right  with  God;"  and  that  the  blessings  bestowed  on  you 
in  this  life,  be  the  means  of  preparing  you  for  richer  blessings 
in  the  world  to  come.] 

^  Rom.  ii.  4.  e  1  Cor.  x.  1—12. 

f  Jude,  ver.  5.  s  Heb.  ill.  12.  and  iv.  1. 


CLXXXVIII. 

MOSES    VIEWS    CANAAN    FROM    PISGAH. 

Deut.  iii.  23 — 28.  And  I  besought  the  Lord  at  that  time,  saying, 
0  Lord  God,  thou  hast  begun  to  sheiv  thy  servant  thy  great- 
ness, and  thy  mighty  hand:  for  what  God  is  there  in  heaven 
or  in  earth  that  can  do  according  to  thy  works,  and  accord- 
ing to  thy  might?  I  pray  thee,  let  me  go  over,  and  see  the 
good  land  that  is  beyond  Jordan,  that  goodly  mountain  and 
Lebanon  !  But  the  Lord  was  wroth  with  me  for  your  sakes, 
and  would  not  hear  me:  and  the  Lord  said  unto  me,  Let  it 
suffice  thee;  speak  no  more  unto  me  of  this  matter.  Get  thee 
up  into  the  top  ofPisgah,  and  lift  up  thine  eyes  westivard,  and 
northivard,  and  southward,  and  eastward,  and  behold  it  ivith 
thine  eyes :  for  thou  shall  not  go  over  this  Jordan.  But  charge 
Joshua,  and  encourage  him,  and  strengthen  him :  for  he  shall 
go  before  this  people,  and  he  shall  cause  them  to  inherit  the 
land  which  thou  shall  see. 

THE  character  of  Moses,  in  whatever  point  of  view 
it  be  considered,  is  worthy  of  admiration :  his  zeal 
and  industry,  his  patience  and  meekness,  his  fidehty 


218  DEUTERONOMY,  III.  23—28.  [188. 

and  love,  were  never  surpassed  by  any  child  of  man. 
As  an  intercessor  for  the  Lord's  people,  he  stands 
unrivalled.  Many  were  the  occasions  whereon  he 
prevailed  on  God  to  spare  that  rebellious  nation  that 
had  been  committed  to  his  charge.  But  behold,  this 
eminent  saint,  who  had  so  often  succeeded  in  his  ap- 
plications for  others,  was  now  refused  when  praying 
for  himself.  And,  though  it  might  appear  humiliating, 
and  might  lower  him  in  the  estimation  of  all  future 
generations,  he  gives  a  faithful  account  of  the  whole 
matter,  recording  both  the  prayer  that  he  offered, 
and  the  answer  he  received. 

The  points  to  which  we  would  call  your  attention, 
are, 

I.  God's  rejection  of  the  prayer  of  Moses — 

Nothing  could  be  more  proper  than  this  prayer  of 

Moses — 

[He  requested  that  he  might  be  permitted  to  "go  over 
Jordan,  and  see  the  promised  land."  It  was  with  a  view  to  the 
enjojTiient  of  this  land  that  he  had  laboured  incessantly  for 
forty  years.  He  had  held  up  the  possession  of  it  as  the  great 
inducement  to  the  whole  nation  to  come  forth  from  Egypt,  and 
to  endure  aU  the  hardships  of  journeymg  in  the  wilderness,  and 
the  perils  of  protracted  warfare  against  the  inhabitants  of  the 
land.  He  knew  that  Canaan  was  "  the  glory  of  all  lands." 
And  now  that  the  period  for  the  full  possession  of  it  was  arrived, 
yea,  and  God  had  given  them  an  earnest  of  it  in  the  subjuga- 
tion of  the  kingdoms  on  the  east  of  Jordan,  who  can  wonder 
that  Moses  should  be  anxious  to  participate  the  promised 
happiness?  The  manner  in  which  he  sought  it  was  most  be- 
coming. He  did  not  complain  of  the  sentence  of  exclusion 
that  had  been  passed  upon  him ;  but  only  prayed  that  it  might 
be  reversed.  Often  had  he  urged  similar  petitions  for  others 
with  success :  and  therefore  he  had  reason  to  hope,  that  he  might 
not  plead  in  vain  for  himself.  He  did  not  certainly  know  that 
God's  decree  with  respect  to  him  differed  from  the  threatenmgs 
that  had  been  denounced  agamst  others:  there  might  be  a  secret 
reserve  of  mercy  in  the  one  case  as  well  as  m  the  other :  and 
therefore  he  was  emboldened  to  offer  his  requests,  but  with  a 
meekness  and  modesty  peculiarly  suited  to  the  occasion.] 

But  God  saw  fit  to  reject  his  petition — 
[The  refusal  which  God  gave  him  on  this  occasion  was  most 
peremptory.    When  he  had  rejected  his  prayer  for  the  offending 
nation,  be  said,  "  Let  me  alone ; "  and  in  that  very  expression 


188.]  MOSES  VIEWS  CANAAN  FROM  PISGAH.  219 

intimated  the  irresistible  efficacy  of  prayer.  But  on  this  occa- 
sion he  forbade  him  to  "  speak  to  him  any  more  of  that  matter: " 
yea,  he  "  sware  to  Moses,  that  he  should  not  go  over  Jordan^," 
In  this  refusal  there  was  an  awful  manifestation  of  the  divine 
displeasure.  It  was  intended  as  a  punishment  both  for  his  sin, 
and  for  the  people's  sin ;  for  God  was  "  wroth  with  him  for 
their  sakes,"  as  well  as  for  his  own.  To  him  the  j)unishment 
was  great,  as  being  a  painful  privation,  a  heavy  disappoint- 
ment: to  them  also  it  was  a  severe  rebuke,  inasmuch  as  they 
were  deprived  of  a  loving  father,  a  powerful  intercessor,  an  ex- 
perienced governor,  and  under  whom  they  had  succeeded 
hitherto  beyond  their  most  sanguine  expectations. 

We  forbear  to  notice  the  typical  intent  of  this  dispensation, 
because  we  have  mentioned  it  in  a  former  part  of  this  history^ : 
it  is  in  a  practical  aspect  only  that  we  now  consider  it ;  and 
therefore  we  confine  ourselves  to  such  observations  as  arise 
from  it  in  that  view.] 

This  refusal  however,  though  absolute,  was  not 
unmixed  with  kindness :  as  will  appear  from  con- 
sidering, 

II.  The  mercy  with  which  this  judgment  was  tem- 
pered— 

As  God  in  later  ages  withheld  from  Paul,  and  even 
from  his  only  dear  Son,  the  blessings  which  they  asked, 
but  gave  them  what  was  more  expedient  under  their 
circumstances  %  so  now,  whilst  he  denied  to  Moses 
an  entrance  into  Canaan,  he  granted  to  him, 

1.  A  sight  of  the  whole  land — 

[He  commanded  Moses  to  go  up  on  Mount  Pisgah  to  view 
the  land ;  and  from  that  eminence  he  shewed  him  the  whole 
extent  of  the  comitry  from  east  to  west,  and  from  north  to 
south.  The  sight,  we  apprehend,  was  miraculous:  because, 
however  great  the  elevation  of  the  mountain  might  be,  we  do 
not  conceive  that  the  places  which  he  saw  could  be  witliin  the 
visible  horizon"^.  However  this  might  be,  we  have  no  doubt 
but  that  the  sight  must  have  been  most  gratifying  to  his  mind, 
because  it  would  be  regarded  as  a  pledge  of  God's  fidelity,  and 
a  taste  at  least  of  those  blessings,  which  Israel  was  about  to 
enjoy  in  all  their  fulness. 

But  we  are  persuaded  that  Moses,  notwithstanding  he  spoke 
so  little  about  the  heavenly  world,  knew  the  typical  nature  of 

a  Deut.  iv.  21.  ^  See  Discourse  on  Numb.  xx.  12. 

«=  2  Cor.  xii.  8,  9.  Luke  xxn.  42,  43.  with  Heb.  v.  7. 
^  Deut.  xxxiv.  1 — 4. 


220  DEUTERONOMY,  III.  23—28.  [l88. 

the  promised  land,  and  beheld  in  Canaan  a  figurative  represen- 
tation of  that  better  kingdom,  to  which  he  was  about  to  be 
translated.] 

2.  An  assurance  that  his  place  should  be  success- 
fully filled  by  Joshua — 

[To  him  was  conunitted  the  office  of  instructing,  encou- 
raging, and  strengthening  Joshua  for  the  arduous  work  which 
lay  before  him.  And  what  could  be  a  richer  comfort  to  an 
aged  minister,  than  to  see  that  God  had  aheady  raised  up  one 
to  occupy  his  post,  and  to  carry  on  the  work  wliich  he  had 
begmi  ?  Methinks,  the  preparing  of  Joshua's  mind  for  his  high 
office  was  a  task  in  which  Moses  would  take  peculiar  delight: 
and  the  certainty  of  Israel's  ultimate  success  would  cheer  him 
under  the  pains  of  his  own  personal  disappointment.] 

The  PRACTICAL  OBSERVATIONS  arising  out  of  this  history, 
will  bring  the  subject  home  to  our  own  business 
and  bosoms.     We  learn  from  it, 

1.  To  guard  against  sin — 

[We  might  profitably  dwell  on  this  thought,  if  we  con- 
sidered only  the  exclusion  of  Moses  from  the  promised  land 
for  one  single  transgression.  But  as  other  occasions  must  arise 
whereon  such  an  observation  may  be  grounded,  we  would  call 
your  attention  rather  to  the  injury  which  both  ministers  and 
people  may  sustain  by  means  of  each  other's  transgressions. 
Repeatedly  does  Moses  say,  "  God  was  wroth  with  me  for 
YOUR  BAKES  :"  from  whence  we  are  assured,  that  their  sins 
were  punished  in  him.  And  we  know  also  that  his  sm  was 
punished  in  them :  they  suffered  no  less  by  the  loss  of  him, 
than  he  did  by  the  loss  of  Canaan.  Such  a  participation  in 
each  other's  crimes  and  punishments  is  common  in  the  world : 
children  are  affected  by  their  parents'  faults  ;  and  parents  by 
the  faults  of  their  children.  In  the  ministerial  relation,  this 
happens'  as  frequently  as  in  any.  If  a  minister  seek  his  own 
glory  instead  of  God's,  or  be  remiss  in  the  duties  of  the  closet, 
his  people  will  suffer  as  well  as  he  :  the  ordinances  from  whence 
they  should  derive  nutriment  will  be  to  them  "  as  dry  breasts 
or  a  miscarrying  womb."  If  the  people  sUght  the  ministry 
of  a  faithful  man,  what  wonder  is  it  if  God  remove  the  candle- 
stick from  those  who  will  not  avail  themselves  of  the  light  ?  If, 
on  the  other  hand,  they  idolize  their  minister,  and  put  him,  as 
it  were,  in  the  place  of  God,  what  wonder  is  it  if  God,  who 
is  a  jealous  God,  leave  him  to  fall,  that  they  may  see  the 
folly  of  their  idolatry ;  or  take  him  from  them,  that  they 
may  learn  where  alone  their  dependence  should  be  ?  Let  the 
death  of  Moses,  and  the  bereavement  of  the  Israelites,  be  a 


188.J  MOSES  VIEWS  CANAAN  FROM  PISGAH.  221 

warning  to  us  all ;  that  we  provoke  not  God  by  our  rebellions 
to  withhold  from  us  the  blessings  we  desire,  or  to  inflict  upon 
us  the  punishments  we  deserve.] 

2.  To  submit  with  humility  to  afflictive  dispensa- 
tions— 

[When  once  Moses  was  informed  of  the  decided  purpose 
of  God,  he  forbore  to  ask  for  any  alteration  of  it ;  nor  did  he 
utter  one  mm'muring  or  discontented  word  concerning  it.  God 
had  bidden  him  to  be  satisfied  with  the  mercies  which  he  was 
about  to  receive  ;  and  he  was  satisfied  with  them.  Now  it  may 
be  that  God  has  denied  us  many  things  which  we  could  have 
wished  to  possess,  or  taken  from  us  things  which  we  have  pos- 
sessed. But  if  he  have  given  us  grace,  and  mercy,  and  peace 
through  our  Lord  Jesus  Christ,  what  reason  can  we  have  to  com- 
j^lain  ?  We  have  prayed  to  him  perhaps  under  oiu*  trials,  and 
they  have  not  been  removed;  or  we  have  deprecated  them,  and 
they  have  still  been  inflicted.  But  God  has  said  to  us,  "  Let 
it  suffice  thee "  that  I  have  made  thee  a  partaker  of  my  grace : 
"  let  it  suffice  thee  "  that  I  have  given  thee  prospects  of  the 
promised  land  :  "  let  it  suffice  thee "  that  thou  hast  a  portion 
in  a  better  world.  And  shall  not  these  things  be  sufficient  for 
us,  though  we  be  destitute  of  every  thing  else  ?  Shall  any  of 
the  concerns  of  time  or  sense  be  of  much  importance  in  our 
eyes,  when  we  are  so  highly  privileged,  so  greatly  enriched  ? 
Ah !  check  the  first  risings  of  a  murmuring  thought,  all  ye  who 
are  ready  to  complain  of  your  afflictions.  Think  whether  you 
would  exchange  one  Pisgah  view  of  heaven  for  all  that  this 
earth  can  give  :  and,  if  you  would  not,  then  think,  how  richly 
heaven  itself  will  compensate  for  all  your  light  and  momentary 
afflictions:  and,  instead  of  indulging  any  anxiety  about  the 
things  of  this  world,  let  the  prayer  of  David  be  the  continual 
language  both  of  your  hearts  and  lips®.] 

3.  To  serve  God  with  increasing  activity  to  the 
end  of  hfe — 

[The  last  month  of  Moses'  continuance  on  earth  was  as 
fully  occupied  with  the  work  of  God  as  any  month  of  his  Hfe. 
Though  he  knew  that  he  must  die  witliin  a  few  days,  he  did 
not  intermit  his  labours  in  the  least,  but  rather  addressed  him- 
self to  them  with  increasing  energy  and  fidelity.  This  was  the 
effect  of  very  abundant  grace :  and  it  was  an  example  bvit 
rarely  copied.  How  many  towards  the  close  of  life,  when  they 
know,  not  from  revelation  indeed,  but  from  their  own  feehngs, 
that  they  must  shortly  die,  become  cold  in  their  affections, 
slothful  in  their  habits,  querulous  in  their  tempers,  and  remiss 

e  Ps.  cvi.  4,  5. 


222  DEUTERONOMY,  III.  27, 28.  [189. 

in  their  duties !  Instead  of  taking  occasion  from  the  shortness 
of  their  time,  to  labour  with  increased  diligence,  how  many 
yield  to  their  infinnities,  and  make  their  weakness  an  excuse 
for  wilful  indolence !  The  Lord  grant,  that  no  such  declensions 
may  take  place  in  any  of  us  ;  but  that  rather  "  our  last  days 
may  be  our  best  days ; "  and  that  o\ir  Lord,  finding  us  both 
watchful  and  active,  may  applaud  us  as  good  and  faithful  ser- 
vants, prepared  and  fitted  for  his  heavenly  kingdom!] 

CLXXXIX. 

JOSHUA    A    TYPE    OF    CHRIST. 

Deut.  iii.  27,  28.  Thou  shalt  not  go  over  this  Jordan.  Bid 
charge  Joshua,  and  encourage  him)  and  strengthen  him  ;  for 
he  shall  go  over  before  this  people,  and  he  shall  cause  them  to 
inherit  the  land  which  thou  shalt  see. 

IN  reading  the  records  of  God's  dealings  with  the 
Jews,  we  are,  sometimes  tempted  to  bring  him  to  the 
bar  of  hmnan  reason,  and  to  arraign  his  character  as 
severe.  Such  hasty  judgment,  however,  would  be 
impious  in  the  extreme  ;  since  we  are  wholly  incom- 
petent to  decide  upon  matters,  which  are  so  far 
beyond  our  reach.  There  may  be,  and  doubtless  are, 
ten  thousand  reasons  to  justify  his  conduct,  where 
our  slender  capacities  cannot  find  any :  and  such 
hght  has  been  cast  upon  his  procedure,  in  many  in- 
stances, by  the  Gospel,  as  may  fully  evince  the  neces- 
sity of  shutting  our  mouths,  and  of  giving  him  credit 
for  perfect  equity,  even  where  his  dispensations  most 
oppose  our  natural  feelings.  We  may  instance  this 
in  the  exclusion  of  Moses  from  the  promised  land. 
He  had  brought  the  people  out  of  Egypt,  and,  with 
most  unparalleled  meekness,  had  endured  their  per- 
verseness  forty  years  in  the  wilderness  :  yet,  when 
he  had  led  them  to  the  very  borders  of  Canaan,  he 
was  not  suffered  to  go  in  with  them  ;  but,  on  account 
of  one  single  offence,  was  obliged  to  devolve  on 
Joshua  his  office,  his  authority,  his  honours  ;  yea,  he 
was  forbidden  even  to  pray  for  an  admission  into  that 
good  land''.     Dark  as  this  dispensation  must  have 

a  ver.  23 — 27. 


189.]  JOSHUA  A  TYPE  OF  CHRIST.  22S 

appeared  at  the  time,  we  are  enabled  to  discern  a 
propriety  and  excellency  in  it.  It  was  altogether  of 
a  typical  nature :  for  while  he  represented  the  law, 
Joshua,  his  successor,  was  a  very  eminent  type  of 
Christ.  The  text  naturally  leads  us  to  shew  this : 
and  we  shall, 

I.  Trace    the    resemblance    which    exists    between 
Joshua  and  the  Lord  Jesus  Christ — 
Joshua  resembles  Christ — 

1.  In  his  name — 

[The  name  of  Joshua  was  intended  to  designate  his  work 
and  office.  His  name  originally  was  Osea,  but  was  altered  by 
Moses  to  Joshua^.  This,  doubtless,  was  of  God's  appointment, 
that  he  might  be  thereby  rendered  a  more  remarkable  type  of 
Jesus.  This  name  imported,  that  he  should  be  a  divine 
saviour '^ ;  and  though,  in  the  strictest  and  fullest  sense,  it 
could  not  properly  belong  to  him  ;  yet,  as  he  was  to  be  such 
a  distinguished  representative  of  Jesus,  it  was  very  properly 
given  to  him. 

The  name  of  Jesus  still  more  fitly  characterized  the  work 
that  was  to  be  performed  by  him.  This  name  is  precisely  the 
same  wdth  Joshua  in  the  Greek  language  ;  and  repeatedly  do 
we,  in  the  New  Testament,  translate  it,  "Jesus,"  when  it 
ought  rather  to  have  been  translated,  "Joshua"^."  It  was  given 
to  our  Lord  by  the  angel,  before  he  was  conceived  in  the 
womb  ^ :  and  the  express  reason  of  it  was  assigned,  namely, 
that  "  he  should  save  his  people  from  their  sins."  To  him  it 
is  applicable  in  the  fullest  extent,  because  he  is  "  God  manifest 
in  the  flesh,"  "  Emmanuel,  God  with  us ;"  and  because  he  is 
the  author,  not  of  a  typical  and  temporary,  but  of  a  real  and 
eternal,  salvation  to  all  his  followers^.] 

This  striking  coincidence,  with  respect  to  the  name, 
may  prepare  us  for  fuller  discoveries  of  a  resemblance, 

2.  In  his  office — 

[Joshua  was  appointed  to  lead  the  Israelites  into  the  pro- 
mised land.  Moses  was  not  permitted  to  do  this.  He  was 
destined  to  represent  the  law,  which  was  admirably  calculated 
to  lead  men  through  the  v^lderness,  but  could  never  bring  them 
into  the  land  of  Canaan :  one  offence  against  it  destroyed  all 
hope  of  salvation  by  it^:  it  made  no  provision  for  mercy:  its 

^  Numb,  xiii.  16. 

^  Jah,  which  was  prefixed  to  his  name,  is  the  name  of  God. 
^  Acts  vii.  45.  Heb.  iv.  8.  <"  Matt.  i.  21.  f  Heb.  v.  9. 

g  Gal.  iii.  10. 


224  DEUTERONOMY,  III.  27,  28.  [189. 

terms  were  simply,  Do  this  and  live'':  and,  for  an  example  of 
its  inexorable  rigour,  Moses  himself  was,  for  one  unadvised 
word,  excluded  from  the  land  of  promise.  The  office  of  saving 
men  must  belong  to  another  ;  and,  for  this  reason,  it  was  trans- 
ferred to  Joshua,  who  had  been  both  appointed  to  it,  and 
thoroughly  quahfied  by  God  for  the  discharge  of  it  \ 

Jesus  also  was  commissioned  to  bring  his  followers  into  the 
Canaan  that  is  above.  He,  probably  in  reference  to  Joshua, 
is  styled  the  Captain  of  our  salvation'':  and  he  appeared  to 
Joshua  himself  in  this  very  character,  proclaiming  himself  to  be 
the  Captain  of  the  Lord's  host'.  "What  the  law  could  not 
do,  in  that  it  was  weak  through  the  flesh,"  the  Lord  Jesus 
Christ  came  to  effect™.  He  has  been  divinely  quahfied  for 
the  work ;  and,  like  Joshua,  was  "  encouraged  to  it,  and 
strengthened  in  it,"  by  an  assurance  of  God's  continual  pre- 
sence, and  support".  He  leads  his  people  on  from  grace  to 
grace,  from  strength  to  strength,  from  victory  to  victory". 
Nor  will  he  ever  desist  from  his  work,  till  he  shall  have  sub- 
dued his  enemies,  and  estabhshed  his  people  in  their  promised 
inheritance.] 

Happily  for  us  the  resemblance  may  be  likewise 
traced, 

3.  In  his  success — 
[Nothing  could  oppose  any  eflTectual  bar  to  Joshua's  pro- 
gress. Though  Jordan  had  overflowed  its  banks,  its  waters 
were  divided,  to  open  him  a  path  on  dry  land  p.  The  im- 
pregnable walls  of  Jericho,  merely  at  the  somid  of  rams'  horns, 
were  made  to  fall^.  Confederate  kings  fled  before  him"^.  City 
after  city,  kingdom  after  kingdom,  were  subjected  to  his  all- 
conquering  arms :  and  almost  the  whole  accm'sed  race  of  Ca- 
naanites  were  extirpated,  and  destroyed  ^  The  promised  land 
was  divided  by  him  amongst  his  followers  * :  and  he  appealed 
to  them  with  his  dying  breath,  that  not  so  much  as  one,  of  all 
the  promises  that  God  had  given  them,  had  ever  failed". 

And  shall  less  be  said  respecting  our  adorable  Emmanuel  ? 
He  "  triumphed  over  all  the  principalities  and  powers"  of  hell; 
and  causes  his  followers  to  trample  on  the  necks  of  their 
mightiest  foes'^.  He  leads  them  safely  through  the  swellings 
of  Jordan,  when  they  come  to  the  border  of  the  promised 
land^ ;  and,  having  given  them  the  victory,  he  divides  among 

^  Rom.  X.  5.  »  Deut.  xxxiv.  9.  ^  Heb.  ii.  10. 

1  Josh.  V.  13—15.       ™  Rom.  viii.  3.  «  Isai.  xlii.  1,  4,  6. 

n  Ps.  Ixxxiv.  7.    2  Cor.  iii.  18,  Rev.  vi.  2.  p  Josh.  iii.  17. 

1  Josh.  vi.  20.  "^  Josh.  x.  IG.  «  Josh.  xii.  7. 

t  Josh.  xi.  23.  and  xviii.  10.  "  Josh,  xxiii.  14. 

X  Rom.  xvi.  20.  with  Josh.  x.  24.  >'  Isai.  xliii.  2. 


189.J  JOSHUA   A   TYPE  OF  CHRIST,  2'rl5 

them  the  heavenly  inheritance^.  Thus  will  all  of  them  be  put 
into  possession  of  "  that  rest,  which  remained  for  them^,"  in 
the  hope  and  expectation  of  which  they  endured  the  labours  of 
travel,  and  the  fatigues  of  war.] 

Having  traced  the  resemblance  between  Joshua 
and  Christ,  I  will, 

II.  Take  occasion  to  suggest  from  it  some  salutary 
advice — 

1.  To  those  who  desire  to  possess  the  promised 
land — 

[Grieved  I  am  to  say,  that  many  desire  that  good  land, 
yet  never  attain  unto  it ;  first,  because  they  do  not  seek  it 
with  sufficient  earnestness ;  and  next,  because  they  do  not 
seek  it  in  God's  appointed  way.  Respecting  the  former  of 
these  our  blessed  Lord  says,  "  Strive  to  enter  in  at  the  strait 
gate:  for  many  shall  seek  to  enter  in,  and  not  be  able'':"  and 
of  the  latter,  the  Apostle  Paul,  speaking  of  the  great  mass  of 
the  Jewish  people,  says,  that,  though  they  "  followed  after  the 
law  of  righteousness,  they  did  not  attain  to  the  law  of  right- 
eousness ;  because  they  sought  it  not  by  faith,  but  as  it  were 
by  the  works  of  the  law'^."  He  bare  them  record  that  they 
had  a  zeal  of  God :  but  it  was  not  according  to  knowledge  : 
for,  being  ignorant  of  God's  righteousness,  and  going  about  to 
establish  their  own  righteousness,  they  would  not  submit  them- 
selves to  the  righteousness  of  God.  Christ  was  the  end  of  the 
law  for  righteousness  to  every  one  who  believed.  "  But  they, 
instead  of  beheving  in  him  for  salvation,  stumbled  at  him  as  a 
stumbling-stone  and  a  rock  of  offence ; "  and  thus  they  perished, 
whilst  the  Gentiles  by  believing  in  him  were  saved '^.  Now, 
my  brethren,  I  cannot  too  earnestly  impress  upon  your  minds 
the  necessity  of  abandoning  altogether  the  law  of  Moses  as  a 
ground  of  hope  before  God,  and  of  trusting  entirely  in  the  Lord 
Jesus  Christ  for  salvation.  If  Moses  himself  was  not  suffered 
to  lead  his  followers  into  the  earthly  Canaan,  or  even  to  go  in 
thither  himself,  much  less  can  he  lead  you  into  the  heavenly 
Canaan.  As  a  guide  through  the  wilderness,  Moses  is  excel- 
lent :  but  as  a  Saviour,  he  will  be  of  no  use.  Joshua  alone 
can  give  you  the  possession  of  the  promised  land ;  that  is,  Jesus 
alone  can  effect  your  complete  salvation.  If  you  read  the 
epistles  of  St.  Paul  to  the  Romans  and  Galatians,  you  will  find 
the  main  scope  of  both  is  to  establish  and  enforce  this  truth. 
Rear  in  remembrance  then  that  you  must  "  die  to  the  law," 

^  Matt.  XXV.  34.  a  Heb.  iv.  1,  9,  11.  "  Luke  xiii.  24. 

'^  Rom.  ix.  30—33.        ^  Rom.  x.  2  -4. 

VOL.   II.  Q 


22G  DEUTERONOMY,  III.  27,  28.  [l89. 

and  seek  salvation  by  Christ  alone :  for  "  by  the  deeds  of  the 
law  sliall  no  flesh  be  justified."] 

2.  To  those  who  are  fighting  for  the  possession 
ofit— 

[Though  Canaan  was  promised  to  the  Israelites,  yet  they 
must  Jight  for  it.  And  you  must  also  fight  for  the  promised 
inheritance  of  heaven.  Remember  however,  that  you  are  not 
to  fight  in  your  own  strength.  You  must  "  be  strong  in  the 
Lord  and  in  the  power  of  his  might,"  if  you  would  gain  the 
victory  over  your  spiritual  enemies.  And  this  is  your  great 
encouragement :  for  through  Him  the  weakest  shall  be  strong, 
yea,  shall  prove  "  more  than  conqueror"  over  all  his  ene- 
mies." What  took  place  in  the  contest  of  Israel  with  the 
Midianites  shall  be  accomplished  in  God's  Israel  throughout 
all  the  world.  Against  the  numerous  hosts  of  Midian  only 
twelve  thousand  armed  Israehtes  (a  thousand  from  each  tribe) 
were  sent  to  fight :  and  when  the  whole  Midianitish  army  was 
destroyed,  it  was  found,  on  investigation,  that  not  a  single 
Israelite  was  slain '^.  So  shall  it  prove  with  you,  my  brethren, 
in  your  spiritual  warfare.  Only  fight  manfully  in  the  Sa- 
viour's strength ;  and  what  he  said  to  his  heavenly  Father  in 
reference  to  his  disciples  while  he  was  yet  upon  earth,  he  will 
repeat  before  the  whole  assembled  universe  in  the  day  of 
judgment,  "  Of  those  whom  thou  hast  given  me,  not  one  is 
lost^."  True,  there  are  Anakims  of  gigantic  stature  to  con- 
tend with,  and  cities  walled  up  to  heaven  to  besiege:  but 
"greater  is  he  that  is  in  you  than  he  that  is  in  the  world:" 
and  all  your  enemies,  with  Satan  at  their  head,  "  shall  be 
bruised  under  your  feet  shortly^."  "  They  all  are  but,  as  it 
were,  bread  for  you*^,"  and  not  one  shall  ever  be  able  to  stand 
before  you.] 

3.  To  those  who  yet  retain  their  hostihty  to  the 
Lord  Jesus — 

[Yovi  have  seen  what  was  the  issue  of  the  contest  between 
.Toshua,  and  all  the  kingdoms  of  Canaan.  No  less  than  thu'ty- 
one  kings  fell  before  him'.  And  be  siu'e  that  you  also  must 
perish,  if  you  continue  to  fight  against  our  adorable  Lord  and 
Saviour.  I  would  earnestly  recommend  to  you  the  example 
of  the  Gibeonites.  Tlrey  felt  assured,  that  they  could  not 
withstand  Joshua ;  and  therefore,  feigning  themselves  to  be- 
long to  a  nation  remote  from  Canaan,  they  came,  and  entreated 
him  to  make  a  league  with  them.  There  needs  no  such  col- 
lusion on  your  part.     You  may  come  to  Jesus,  and  he  will 

e  Numb.  xxxi.  49.  '  John  xvii.  12.  s  Rom.  xvi.  20. 

t  Numb.  xiv.  9.  '  Josh.  xii.  24. 


190.1  MOSEs'  SOLEMN  CHARGE  TO  ISRAEL.  227 

enter  into  covenant  with  you  to  spare  you^.  And,  if  your 
submission  to  him  provoke  the  hostility  of  the  world  against 
you,  he  will  come  to  your  support,  and  wiU  save  you  by  a  great 
deliverance^;  and  will  make  you  eternal  monuments  of  his 
power  and  grace.  Let  me  also  recommend  to  you  the  example 
of  Rahab.  She  cast  herself  and  all  her  family  on  the  mercy 
of  Joshua;  and  bound  the  cord  wherewith  she  had  let  down 
the  spies  from  the  walls  of  Jericho,  about  her  vnndow,  as  the 
sign  of  her  affiance  in  the  pledge  that  had  been  given  her. 
For  this  faith  of  hers,  and  for  her  works  consequent  upon  it, 
was  she  commended  both  by  St.  Paul,  and  St.  James'".  And, 
if  you  also  with  like  faith  cast  yourselves  upon  the  Lord  Jesus, 
and,  like  her,  evince  also  by  your  conduct  the  sincerity  of  your 
faith,  you  "  shall  be  saved  in  the  Lord  with  an  everlasting 
salvation,"  and  have  a  portion  accorded  to  you  amongst  the 
Israel  of  God  for  ever  and  ever.] 

^  Josh.  ix.  15.  '  Josh.  x.  4. 

™  Josh.  vi.  22,  25.  with  Heb.  xi.  31.  and  Jam.  ii.  25. 


cxc. 

MOSES'    SOLEMN    CHARGE    TO    ISRAEL. 

Deut.  iv.  7 — 9.  What  nation  is  there  so  great,  tvho  hath  God 
so  nigh  unto  them,  as  the  Lord  our  God  is  in  all  things  that 
we  call  upon  him.  for  ?  And  ivhat  nation  is  there  so  great, 
that  hath  statutes  and  judgments  so  righteous,  as  all  this  law, 
which  I  set  before  you  this  day  ?  Only  take  heed  to  thyself, 
and  keep  thy  soul  diligently,  lest  thou  forget  the  things  ivhich 
thiiie  eyes  have  seen,  and  lest  they  depart  from  thy  heart  all 
the  days  of  thy  life ;  but  teach  them  thy  sons,  and  thy  sons 
sons. 

PRACTICAL  religion,  however  approved  in 
theory,  is  not  always  admired  when  exhibited  to 
our  view.  Not  but  that  it  has  a  beauty  in  it  which 
commends  itself  to  those  who  have  a  spiritual  dis- 
cernment ;  but  it  forms  too  strong  a  contrast  with 
the  ways  of  the  world  to  gain  its  favour :  the  men 
of  this  world  "  love  darkness  rather  than  light ;"  and 
therefore  agree  to  reprobate  as  visionary  and  gloomy, 
whatever  opposes  their  evil  habits.  Nevertheless 
''  the  fear  of  the  Lord,  that  is  wisdom,  and  to  depart 
from  evil,  that  is  understanding :"  and,  wherever  any 
people  are  enabled  to  maintain  an  uniform  and  con- 
sistent conduct,  there  their  very  enemies  must  honour 

q2 


228  DEUTERONOMY,  IV.  7—9.  [190. 

them  in  their  hearts,  and  confess  them  to  be  "  a  wise 
and  understanding  people."  This  at  least  was  the 
opinion  of  Moses,  who  from  that  very  consideration 
urged  the  Jews  to  contemplate  their  high  privileges, 
and  to  walk  worthy  of  them ''.  To  advance  the  same 
blessed  end  in  you,  we  shall  state, 

I.  The  peculiar  privileges  of  the  Jewish  nation — 

They  were  certainly  advanced  above  all  the  nations 
upon  earth  ;  as  in  other  respects,  so  particularly, 

1.  In  their  nearness  to  God — 

[Moses  had  enjoyed  such  access  to  God  as  no  man  had 
ever  done  before  :  and  "  conversed  with  him  face  to  face,  even 
as  a  man  converse th  with  his  friend*"."  That  generation  to 
whom  he  ministered,  had  seen  on  many  occasions  the  efficacy 
of  his  intercessions,  and  therefore  could  appreciate  the  force  of 
that  observation  in  the  text,  "  What  nation  is  there  that  hath 
God  so  nigh  unto  them,  as  the  Lord  our  God  is  in  all  things 
that  we  call  upon  him  for  ?  "  Nor  was  this  privilege  to  be 
confined  to  Moses :  the  high-priest  was  furnished  with  an  ephod 
and  a  breast-plate,  by  means  of  which  he  was  to  inquire  of 
God  in  every  difficulty,  and  to  obtain  answers  from  him.  This 
was  used  from  time  to  time,  even  till  the  Jews  were  carried 
captive  to  Babylon:  and  the  great  privilege  of  having  such 
means  of  communion  with  God  may  be  sufficiently  seen  in  the 
advantage  whicli  David  repeatedly  derived  from  it,  to  learn  the 
intentions  of  his  enemies,  and  to  gain  direction  respecting  his 
own  conduct^.  The  heathen  indeed  had  their  oracles,  which 
they  consulted ;  but  from  which  they  could  derive  no  certain 
information.  The  ambiguity  of  the  answers  given  by  them, 
left  room  for  opposite  constructions,  and  proved  that  no  de- 
pendence whatever  could  be  placed  upon  them.  Those  oracles 
were  a  compound  of  lying  priestcraft,  and  diabolic  influence: 
and  were  no  more  to  be  compared  with  the  oracle  of  God,  than 
the  light  of  a  deceitful  vapour  with  that  of  the  lueridian  sun.] 

2.  In    the   excellence   of  the  dispensation  under 
which  they  lived — 

["  The  statutes  and  judgments"  whicli  Moses  had  delivered 
to  them  were  altogether  "righteous"  and  good.  The  judicial 
law,  which  was  given  for  the  regulation  of  their  civil  polity,  was 
founded  in  perfect  equity,  and  conducive  in  every  point  to  the 
happiness  of  the  community.     The  moral  law  was  a  transcript 

^  ver.  5,  6.  with  the  text.  ''  Exotl.  xxxiii.  11. 

=  See  1  Sam.  xxiii.  9 — 12.  and  xxx.  7,  8. 


190.1  MOSEs'  SOLEMN   CHARfiE  TO  ISRAEL.  229 

of  the  mind  and  will  of  God :  it  was  in  every  respect  "  holy, 
and  jvist,  and  good,"  and,  if  followed  in  every  part,  would  assi- 
milate the  people  to  God  himself.  The  ceremonial  law  also, 
notwithstanding  it  was  burthensome  in  many  respects,  afforded 
peace  and  comfort  to  all  who  were  bowed  down  with  a  sense  of 
sin,  and  desirous  of  finding  acceptance  with  an  offended  God. 
As  for  the  heathen  world,  they  had  none  of  these  advantages : 
they  had  no  such  light  for  the  government  of  their  states,  no 
such  instruction  for  the  regulation  of  their  conduct,  no  such 
consolations  under  the  convictions  of  guilt  or  the  dread  of 
punishment.  They  had  no  better  guide  than  their  own  weak 
unassisted  reason :  and  though  by  means  of  that  they  were  able 
to  frame  laws  for  the  public  good,  they  never  coidd  devise  a 
system  whereby  the  soul  should  be  restored  to  holiness  or 
peace.  In  these  respects  the  Jews  were  elevated  above  all  the 
world.  The  excellence  and  authority  of  their  laws  were  un- 
disputed; and  every  one  was  made  happy  by  his  observance 
of  them.] 

But  still  the  Jews  themselves  had  little  to  boast  of 
in  comparison  of, 

II.  The  superior  privileges  which  we  enjoy — 

Our  access  to  God  is  much  nearer  than  theirs — 

[They  had,  it  is  true,  in  some  respects  the  advantage.  No 
person  now  can  hope  for  such  special  directions  as  were  im- 
parted by  the  Urim  and  Thummim.  But  it  must  be  remembered 
that  this  mode  of  ascertaining  the  mind  of  God  was  of  necessity 
confined  to  few :  it  was  not  possible  for  every  person  to  go  to 
the  high-priest,  and  to  obtain  his  mediation  with  the  Deity 
on  every  subject  that  might  require  light:  this  liberty  could  be 
used  by  few,  and  only  on  occasions  of  great  public  importance. 
But  our  access  to  the  Deity  is  unlimited :  every  person,  at  all 
times,  in  every  place,  on  every  occasion,  may  come  to  God, 
without  the  intervention  of  a  fellow-creature :  in  this  respect 
every  child  of  God  is  on  a  par  with  the  high-priest  liimself,  or 
rather,  is  elevated  to  a  state  far  above  him,  in  proportion  as  a 
spiritual  approach  is  nearer  than  that  which  is  bodily,  and  an 
immediate  access  is  nearer  than  that  which  is  through  the 
medium  of  an  ephod  and  a  breast-plate.  Indeed  the  liberty 
given  to  us  is  unbounded :  "In  every  thing  we  may  make  our 
requests  known  unto  God ;"  and  we  may  "  ask  what  we  will, 
and  it  shall  be  done  unto  us."  Though  therefore  the  Jews 
were  privileged  beyond  the  Gentiles,  whose  gods  of  wood  and 
stone  could  not  attend  to  their  supplications,  yet  we  are  no  less 
privileged  above  them,  and  can  adopt  a  language  unknown  to 
them,  "  Truly  our  fellowship  is  with  the  Father,  and  with  his 
Son  Jesus  Christ."] 


230  DEUTERONOMY,  IV.  7—9.  [l90. 

Our  dispensation  too  is  more  excellent  than  theirs — 

[We  need  not  to  disparage  theirs  in  any  respect,  in  order 
to  raise  in  our  estimation  that  under  which  we  hve.  We  may 
give  to  that  all  the  honour  it  desei-ves,  and  yet  not  be  afraid 
that  ours  will  suffer  any  tiling  in  the  comparison.  Theirs,  excel- 
lent as  it  was,  was  only  a  shadow,  of  which  ours  is  the  substance. 
Whatever  good  theirs  had,  is  retained  and  perfected  in  ours  ; 
whatever  it  had  that  was  weak  and  burthensome,  is  done  away. 
The  peace  which  that  afforded  to  the  guilty  conscience  was 
slight  and  temporary  :  the  very  means  of  forgiveness  were  only 
so  many  fresh  remembrances  of  unforgiven  sin  :  but  the  peace 
obtained  by  us  "  passeth  all  understanding  :"  the  joy  we  taste 
is  "  unspeakable  and  fuU  of  glory."  The  blood  of  bulls  and  of 
goats  afforded  a  very  weak  gromid  for  hope,  in  comparison  of 
the  blood  of  God's  only-begotten  Son  :  that  "  cleanseth  from 
all  sin,"  and  "  perfects  for  ever  them  that  are  sanctified."  Again, 
the  law  of  the  ten  commandments  denounced  a  curse  for  one 
single  \dolation  of  them,  however  small ;  and  afforded  no  assist- 
ance to  those  who  desired  to  fulfil  it :  but  the  precepts  of  the 
Gospel,  though  as  holy  and  as  perfect  as  the  Law  itself,  are 
accompanied  wdth  promises  of  grace  and  offers  of  mercy  to  all 
who  endeavour  to  obey  them  :  God  undertakes  to  write  them 
on  our  hearts,  so  as  to  make  a  compliance  with  them  both  easy 
and  dehghtful.  In  a  word,  their  law  was  a  yoke  of  bondage, 
productive  only  of  slavish  fears,  and  ineffectual  efforts :  whereas 
our  law,  the  law  of  faith,  begets  a  filial  spirit,  and  transforms 
us  "  into  the  image  of  our  God  in  righteousness  and  true  holi- 
ness." Compare  the  two  dispensations,  and  we  shall  see  in  a 
moment  our  superior  advantages :  for  whilst  they  were  only 
slaves  under  the  lash,  we  have  the  happiness  of  being  *'  sons 
and  heirs."] 

If  such  be  our  distinguished  privileges,  it  becomes 
us  to  consider, 

III.  Our  duty  in  reference  to  them — 

This  was  a  point  which  Moses  was  extremely 
anxious  to  impress  on  the  mind  of  every  individual ; 
**  Only  take  heed  to  thyself,  and  keep  thy  soul  dili- 
gently." In  like  manner  would  we  urge  you  in 
relation  to  the  privileges  you  enjoy, 

1.  To  keep  up  the  remembrance  of  them  in  your 

own  hearts — 

[It  is  scardely  necessary  to  observe,  how  apt  we  are  to  forget 
the  mercies  which  God  has  vouchsafed  unto  us.  The  mere  facts 
indeed  may  easily  be  retained  in  our  heads ;  but  a  due  sense 


190.]  MOSEs'  SOLEMN  CHARGE  TO  ISRAEL.  231 

of  the  kindness  expressed  in  them,  and  of  the  obligations  con- 
ferred by  them,  is  not  easily  preserved  upon  the  soul.  The 
smallest  trifle  is  sufficient  to  draw  vis  from  heavenly  contem- 
plations, and  to  engage  those  affections,  which  should  be  exclu- 
sively fixed  on  God.  Hence  Moses  bade  the  people  "  take 
heed,  lest  the  things  wliich  they  had  seen  should  depart  from 
their  heart '^."  What  then  must  we  do  ?  We  must  avoid  the 
tilings  which  would  weaken  our  sense  of  God's  mercies  to  us ; 
and  abound  in  those  exercises  which  will  keep  alive  the  sense 
of  them  upon  our  hearts.  Worldly  cares,  worldly  pleasures, 
worldly  company,  should  all  be  regarded  by  us  with  a  godly  fear 
and  jealousy,  lest  they  "  choke  the  seed"  which  is  springing 
up  in  our  hearts,  and  prevent  us  from  "  bringing  forth  fruit 
unto  perfection."  On  the  other  hand,  our  meditation  on  the 
Christian's  privileges  should  be  frequent :  we  should  muse  on 
them,  till  the  fire  kindle  in  our  hearts,  and  we  are  constrained 
to  speak  of  them  with  our  tongues.  It  is  thus  that  we  must 
trim  the  lamps  of  our  sanctuary ;  it  is  thus  that  we  must  be 
keeping  up  the  fire  on  the  altar  of  our  hearts.  In  a  word,  if  we 
will  improve  our  privileges,  we  shall  have  them  augmented  and 
confirmed :  if,  on  the  other  hand,  we  slumber  over  them,  we 
shall  give  advantage  to  our  enemy  to  despoil  us  of  them^.] 

2.  To  transmit  the  memory  of  them  to  posterity — 

[The  Jews  were  made  depositaries  of  divine  knowledge  for 
the  good  of  the  Christian  Church :  and  it  is  in  the  same  light 
that  we  are  to  consider  the  Scriptures  which  are  committed  to 
us ;  they  are  not  for  our  personal  benefit  merely,  but  for  the  use 
of  the  Church  in  all  future  ages.  Hence  then  we  are  bound 
to  "  teach  them  to  our  sons,  and  our  sons'  sons."  It  is  greatly 
to  be  lamented  indeed  that  so  little  attention  is  paid  to  the 
sacred  oracles  in  the  public  seminaries  of  learning.  Something 
of  a  form  indeed  may  be  observed;  a  form,  from  wliich  the  very 
persons  who  enforce  it  neither  expect  nor  desire  any  practical 
effect :  but  if  one  half  the  pains  were  taken  to  make  us  under- 
stand and  feel  the  exalted  privileges  of  Christianity,  as  arc 
bestowed  on  elucidating  the  beauties  of  classic  writers,  or  ex- 
ploring the  depths  of  science  and  philosophy,  we  should  see 
religion  and  morals  in  a  very  different  state  amongst  us.  It 
was  for  the  instructing  of  their  children  in  righteousness  that 
the  awful  transactions  that  took  place  at  Mount  Horeb  were 
required  to  be  more  particularly  impressed  on  all  succeeding 
generations^:  and  if  the  law  from  Mount  Sinai  was  to  be  so 
carefully  communicated  to  the  children  of  Jews,  ought  not "  the 
law  that  came  forth  from  Mount  Zion","  even  "the  law  of 
faith,"  to  be  proclaimed  to  our  children  ?     If  tJw^  were   to 

<!  See  also  Heb.  ii.  1.      e  Matt.  xiii.  12.      ^  ver.  10.     s  Isai.  ii.  3. 


& 


232  DEUTERONOMY,  V.  28,  29.  [191. 

remember  Horeb,  shall  not  ive  remember  Bethlehem,  where 
the  Son  of  God  was  born  into  the  world  ;  and  Calvary,  where 
he  shed  his  blood  ;  and  Olivet,  from  whence  he  ascended  up  to 
heaven,  and  led  captive  all  the  powers  of  darkness?  Yes  surely, 
these  great  transactions  should  be  dwelt  upon,  not  as  mere 
historical  facts,  but  as  truths  whereon  are  founded  all  the  hopes 
and  expectations  of  sinful  man :  and  we  cannot  but  regard  it 
as  a  blessing  to  the  Christian  world,  that  days  are  set  apart  for 
the  special  remembrance  of  those  great  events  ;  that  so  not 
one  of  them  may  be  overlooked,  but  that  all  in  succession  may 
be  presented  to  the  view  of  every  Christian  in  the  land.  Let 
us  then  habituate  ourselves  to  dwell  upon  them  as  the  most 
delightful  of  all  subjects'^,  and  "account  both  our  time  and 
money  well  spent  in  promoting  the  knowledge  of  them  in  the 
world."] 

'1  Deut.  xi.  1 8 — 20. 


CXCI. 

EXCELLENCY    OF    THE    LITURGY.* 

Deut.  v.  28,  29.    They  have  well  said  all  that  they  have  spoken  : 
O  that  there  were  such  an  heart  in  them  ! 

THE  historical  parts  of  the  Old  Testament  are 
more  worthy  of  our  attention  than  men  generally 
imagine.  A  multitude  of  facts  recorded  in  them  are 
replete  with  spiritual  instruction,  being  intended  by 
God  to  serve  as  emblems  of  those  deep  mysteries 
which  were  afterwards  to  be  revealed.  For  instance : 
What  is  related  of  our  first  parent,  his  creation,  his 
marriage,  his  sabbatic  rest,  was  emblematic  of  that 
new  creation  which  God  will  produce  in  us,  and  of 
that  union  with  Christ  whereby  it  shall  be  effected, 
and  of  the  glorious  rest  to  which  it  shall  introduce 
us,  as  well  in  this  world  as  in  the  world  to  come. 
In  like  manner  the  promises  made  to  Adam,  to 
Abraham,  and  to  David,  whatever  reference  they 
might  have  to  the  particular  circumstances  of  those 
illustrious  individuals,  had  a  further  and  more  im- 
portant accomplishment  in  the  Lord  Jesus  Christ, 

"  This  and  the  following  Sermons  on  the  same  subject  were 
preached  before  the  University  of  Cambridge. 


191.1  EXCELLENCY  OF  THE  LITURGY.  233 

who  is  the  second  Adam,  the  Promised  Seed,  the 
King  of  Israel. 

The  whole  of  the  Mosaic  dispensation  was  alto- 
gether figurative,  as  we  see  from  the  Epistle  to  the 
Hebrews,  in  which  the  figures  themselves  are  illus- 
trated and  explained.  But  there  are  some  facts 
which  appear  too  trifling  to  afford  any  instruction  of 
this  kind.  We  might  expect  indeed  that  so  remark- 
able a  fact  as  the  promulgation  of  the  Law  from 
Mount  Sinai  should  have  in  it  something  mysterious  ; 
but  that  the  fears  of  the  people  on  that  occasion,  and 
the  request  dictated  by  those  fears,  should  be  in- 
tended by  God  to  convey  any  particular  instruction, 
we  should  not  have  readily  supposed :  yet  by  these 
did  God  intend  to  shadow  forth  the  whole  mystery 
of  Redemption.  We  are  sure  that  there  was  some- 
what remarkable  in  the  people's  speech,  by  the  com- 
mendation which  God  himself  bestowed  upon  it : 
still  however,  unless  we  have  turned  our  minds  par- 
ticularly to  the  subject,  we  shall  scarcely  conceive 
how  much  is  contained  in  it. 

The  point  for  our  consideration  is.  The  request 
which  the  Israelites  made  in  consequence  of  the  terror 
with  which  the  disjilay  of  the  Divi?ie  Majesty  had  inspired 
them.  The  explication  and  improvement  of  that  point 
is  all  that  properly  belongs  to  the  passage  before  us. 
But  we  have  a  further  view  in  taking  this  text :  we 
propose,  after  considering  it  in  its  true  and  proper 
sense,  to  take  it  in  an  improper  and  accommodated 
sense  ;  and,  after  making  some  observations  upon  it 
in  reference  to  the  request  which  the  Israelites  then 
offered,  to  notice  it  in  reference  to  the  requests  which 
we  from  time  to  time  make  unto  God  in  the  Liturgy  of 
our  Established  Church. 

The  former  view  of  the  text  is  that  which  we  pro- 
pose for  our  present  consideration  :  the  latter  will  be 
reserved  for  future  discussion. 

The  Israelites  made  an  earnest  request  to  God  : 
and  God  expressed  his  approbation  of  it  in  the  words 
which  we  have  just  recited;  "  They  have  well  said 
all  that  they  have  spoken :  O  that  there  were  such 


234  DEUTERONOMY,  V.  28,  29.  [191. 

an  heart  in  them !"  From  hence  we  are  naturally  led 
to  set  before  you  The  sentiments  and  dispositions  which 
God  approves; — the  sentiments;  "  They  have  well  said 
all  that  they  have  spoken;" — the  dispositions ;  *'  O  that 
there  were  in  them  such  an  heart !" 

I.  The  sentiments  which  he  approves. 

Here  it  will  be  necessary  to.  analyze,  as  it  were, 
or  at  least  to  get  a  clear  and  distinct  apprehension 
of,  the  speech  which  God  commends.  It  is  recorded 
in  the  preceding  context  from  the  23d  verse.  "  And 
it  came  to  pass,  when  ye  heard  the  voice  out  of  the 
midst  of  the  darkness,  (for  the  mountain  did  burn 
with  fire,)  that  ye  came  near  unto  me,  even  all  the 
heads  of  your  tribes,  and  your  elders ;  and  ye  said. 
Behold,  the  Lord  our  God  hath  shewed  us  his  glory, 
and  his  greatness,  and  we  have  heard  his  voice  out 
of  the  midst  of  the  fire  :  we  have  seen  this  day,  that 
God  doth  talk  with  man,  and  he  liveth.  Now  there- 
fore why  should  we  die  ?  for  this  great  fire  will  con- 
sume us  :  if  we  hear  the  voice  of  the  Lord  our  God 
any  more,  then  we  shall  die.  For  who  is  there  of  all 
flesh  that  hath  heard  the  voice  of  the  living  God, 
speaking  out  of  the  midst  of  the  fire,  as  we  have, 
and  lived  ?  Go  thou  near,  and  hear  all  that  the  Lord 
our  God  shall  say ;  and  speak  thou  unto  us  all  that 
the  Lord  our  God  shall  speak  unto  thee,  and  we  will 
hear  it,  and  do  it."  Then  it  is  added,  "  And  the 
Lord  heard  the  voice  of  your  words,  when  ye  spake 
unto  me ;  and  the  Lord  said  unto  me,  I  have  heard 
the  voice  of  the  words  of  this  people,  which  they 
have  spoken  unto  thee  :  they  have  well  said  all  that 
they  have  spoken." 

Now  in  this  speech  are  contained  the  following 
things ;  An  acknowledgment  that  they  could  not 
stand  before  the  Divine  Majesty  ; — A  desire  that  God 
would  appoint  some  one  to  mediate  between  him 
and  them ; — and  lastly,  An  engagement  to  regard 
every  word  that  should  be  delivered  to  them  through 
a  Mediator,  with  the  same  obediential  reverence, 
as  they  would  if  it  were  spoken  to  them  by  God 
himself.      And  these  are  the  sentiments,  on  which 


191.1  EXCELLENCY  OF  THE  LITURGY.  235 

the  commendation  in  our  text  was  unreservedly 
bestowed. 

The  first  thing  then  to  be  noticed  is.  Their  acknow- 
ledgment that  they  could  not  stand  before  the  Divine 
Majesty. 

Many  things  had  now  occurred  to  produce  an 
extraordinary  degree  of  terror  upon  their  minds. 
There  was  a  blackness  and  darkness  in  the  sky,  such 
as  they  never  before  beheld.  This  darkness  was 
rendered  more  visible  by  the  whole  adjacent  moun- 
tain blazing  with  fire,  and  by  vivid  lightnings  flashing- 
all  around  in  quick  succession.  The  roaring  peals 
of  thunder  added  an  awful  solemnity  to  the  scene. 
The  trumpet  sounding  with  a  long  and  increasingly 
tremendous  blast,  accompanied  as  it  was  by  the 
mountain  shaking  to  its  centre,  appalled  the  trem- 
bling multitude  :  and  Jehovah's  voice,  uttering  with 
inconceivable  majesty  his  authoritative  commands, 
caused  even  Moses  himself  to  say,  "  I  exceedingly 
fear  and  quake''."  In  consequence  of  this  terrific 
scene,  we  are  told  that  the  people  "  removed  and 
stood  afar  ofFV'  lest  the  fire  should  consume  them, 
or  the  voice  of  God  strike  them  dead  upon  the  spot*^. 
Now  though  this  was  in  them  a  mere  slavish  fear,  and 
the  request  founded  upon  it  had  respect  only  to  their 
temporal  safety,  yet  the  sentiment  itself  was  good, 
and  worthy  of  universal  adoption.  God  being  hidden 
from  our  senses,  so  that  we  neither  see  nor  hear 
him,  we  are  ready  to  think  lightly  of  him,  and  even 
to  rush  into  his  more  immediate  presence  without 
any  holy  awe  upon  our  minds :  but  when  he  speaks 
to  us  in  thunder  or  by  an  earthquake,  the  most 
hardened  rebel  is  made  to  feel  that  "with  God  is 
terrible  majesty,"  and  that  "  he  is  to  be  had  in  re- 
verence by  all  that  are  round  about  him."  This  is 
a  lesson  which  God  has  abundantly  taught  us  by  his 
dealings  with  the  Jews.  Among  the  men  of  Beth- 
shemesh,  a  great  multitude  were  slain  for  their  irre- 
verent curiosity  in  looking  into  the  ark  •  as  Uzzah  also 

^  Compare  Exod.  xix.  16 — 19.  with  Heb.  xii.  18—21. 
'•■  Exod.  XX.  18,  19.  ci  Exod.  xx.  21. 


236  DEUTERONOMY,  V.  28,  29.  [191. 

afterwards  was  for  his  well-meant  but  erroneous  zeal 
in  presuming  to  touch  it.  The  reason  of  such  acts 
of  seventy  is  told  us  in  the  history  of  Nadab  and 
Abihu,  who  were  struck  dead  for  offering  strange 
fire  on  the  altar  of  their  God :  they  are  designed  to 
teach  us,  "  that  God  will  be  sanctified  in  all  that 
come  nigh  unto  him,  and  before  all  the  people  he 
will  be  glorified  ^" 

The  next  thing  to  be  noticed  is.  Their  desire  to 
have  some  person  appointed  who  should  act  as  a  Me- 
diator hetxveen  God  and  them.  They  probably  had 
respect  only  to  the  present  occasion :  but  God  inter- 
preted their  words  as  general,  and  as  importing  a 
request  that  he  would  send  them  a  permanent  Me- 
diator, who  should  transact  all  their  business,  as  it 
were,  with  God,  making  known  to  him  their  wants, 
and  communicating  from  him  the  knowledge  of  his 
will.  That  God  did  construe  their  words  in  this 
extended  sense,  we  are  informed  by  Moses  in  a  sub- 
sequent chapter  of  this  book.  In  Deut.  xviii.  15th 
and  following  verses,  this  explanation  of  the  matter 
is  given :  "■  The  Lord  thy  God  will  raise  up  unto 
thee  a  Prophet  from  the  midst  of  thee,  of  thy  brethren, 
like  unto  me;  unto  him  shall  ye  hearken,  according 
to  all  that  thou  desiredst  of  the  Lord  thy  God  in  Horeh, 
in  the  day  of  the  assembly,  saying,  Let  me  not  hear  again 
the  voice  of  the  Lord  my  God,  neither  let  me  see  this 
great  fire  any  more,  that  I  die  not.  And  the  Lord  said 
unto  me.  They  have  xvell  spoken  that  which  they  have 
spoken.  I  will  raise  them  up  a  Prophet  from  among 
THEIR  BRETHREN,  like  uuto  thee,  and  will  put  my 
words  in  his  mouth;  and  he  shall  speak  unto  them 
all  that  I  command  him:  and  it  shall  come  to  pass, 
that  whosoeyer  will  not  hearken  unto  my  words, 
which  he  shall  speak  in  my  name,  I  will  require  it  of 
him."  Who  this  Prophet  was,  we  are  at  no  loss  to 
declare :  for  the  Apostle  Peter,  endeavouring  to  con- 
vince the  Jews  from  their  own  Scriptures  that  Jesus 
was  the  Christ,  and  that  Moses  himself  had  required 
them   to  believe  in  him,  cites  these   very  words  as 

«-■  Lev.  X.  1—3. 


191. J  EXCELLENCY  OF  THE  LITURGY.  237 

referring  to  Christ,  and  calls  upon  them  to  regard  him 
as  that  very  Mediator,  whom  God  had  sent  in  answer 
to  the  petitions  which  had  been  offered  by  their  fore- 
fathers at  Mount  Horeb^. 

Here  it  should  be  remembered  that  we  are  speak- 
ing, not  from  conjecture,  but  from  infallible  authority; 
and  that  the  construction  we  are  putting  on  the  text 
is,  not  a  fanciful  interpretation  of  our  own,  but  God's 
own  exposition  of  his  own  words. 

Behold  then  the  sentiment  expressed  in  our  text, 
and  the  commendation  given  to  it  by  God  himself: 
it  is  a  sentiment,  which  is  the  very  sum  and  substance 
of  the  whole  Gospel:  it  is  a  sentiment,  which  who- 
soever embraces  truly,  and  acts  upon  it  faithfully, 
can  never  perish,  but  shall  have  eternal  life.  The 
preceding  sentiment,  that  we  are  incapable  of  stand- 
ing before  an  holy  God,  is  good,  as  introductory  to 
this ;  but  this  is  the  crown  of  all ;  this  consciousness 
that  we  cannot  come  to  God,  and  that  God  will  not 
come  to  us,  but  through  Christ.  This  acquiescence 
in  HIM  as  the  divinely  appointed  Mediator ;  this  ac- 
ceptance of  him  as  "  the  Way,  the  Truth,  and  the 
Life ;"  this  sentiment,  I  say,  God  did,  and  will,  approve, 
wheresoever  it  may  be  found.  The  Lord  grant  that 
we  may  all  embrace  this  sentiment  as  we  ought ;  and 
that,  having  tasted  its  sweetness  and  felt  its  efficacy, 
we  may  attain  by  means  of  it  all  the  blessings  which 
a  due  reception  of  it  will  ensure ! 

The  third  thing  to  be  noticed  is.  Their  engagement 
to  yield  unqualified  obedience  to  every  thing  that  should 
be  spoken  to  them  by  the  Mediator.  This,  if  viewed 
only  as  a  general  promise  of  obedience,  was  good, 
and  highly  acceptable  to  God ;  since  the  obedience 
of  his  creatures  is  the  very  end  of  all  his  dispensations 
towards  them.  It  is,  to  bring  them  to  obedience,  that 
he  alarms  them  by  the  denunciations' of  his  wrath, 
and  encourages  them  by  the  promises  of  his  Gospel : 
when  once  they  are  brought  to  love  his  law,  and 
obey  his  commandments,  all  the  designs  of  his  love 
and  mercy  are  accomplished ;  and  nothing  remains 

*■  Acts  iii.  22,  23. 


238  DEUTERONOMY,  V.  28,  29.  [191. 

but  that  they  attain  that  measure  of  sanctification, 
that  shall  fit  them  for  the  glory  which  he  has  pre- 
pared for  them. 

But  there  is  far  more  in  this  part  of  our  subject 
than  appears  at  first  sight.  We  will  endeavour  to 
enter  into  it  somewhat  more  minutely,  in  order  to 
explain  what  we  conceive  to  be  contained  in  it. 

The  moral  law  was  never  given  with  a  view  to 
men's  obtaining  salvation  by  their  obedience  to  it ; 
for  it  was  not  possible  that  they  who  had  transgressed 
it  in  any  one  particular,  should  afterwards  be  justified 
by  it.  St.  Paul  says,  "  If  there  had  been  a  law  given 
which  could  have  given  life,  verily  righteousness 
should  have  been  by  the  law^."  But  the  law  could 
not  give  life  to  fallen  man:  and  therefore  that  way 
of  obtaining  righteousness  is  for  ever  closed.  With 
what  view  then  was  the  law  given  ?  I  answer,  to 
shew  the  existence  of  sin,  and  the  lost  state  of  man 
by  reason  of  sin,  and  to  shut  him  up  to  that  way  of 
obtaining  mercy,  which  God  has  revealed  in  his 
Gospel.  I  need  not  multiply  passages  in  proof  of 
this ;  two  will  suffice  to  establish  it  beyond  a  doubt : 
"  As  many  as  are  under  the  law,  are  under  the  curse : 
for  it  is  written.  Cursed  is  every  one  that  continueth 
not  in  all  things  which  are  written  in  the  book  of  the 
law  to  do  them."  Again,  ''  The  law  is  our  school- 
master, to  bring  us  unto  Christ,  that  we  might  be 
justified  by  faith''."  But  when  the  law  has  answered 
this  end,  then  it  has  a  further  use,  namely,  to  make 
known  to  us  the  way  in  which  we  should  walk.  In 
the  first  instance  we  are  to  flee  from  it  as  a  covenant, 
and  to  seek  for  mercy  through  the  Mediator :  but 
when  we  have  obtained  mercy  through  the  Mediator, 
then  we  are  to  receive  the  law  at  his  hands  as  a  rule 
of  life,  and  to  render  a  willing  obedience  to  it. 

Now  all  this  was  shadowed  forth  in  the  history 
before  us.  God  gave  Israel  his  law  immediately  from 
his  own  mouth :  and,  so  given,  it  terrified  them  beyond 
measure,  and  caused  them  to  desire  a  Mediator.  At 
the  same  time  they  did  not  express  any  wish  to  be 

e  Gal.  iii.  21.  •>  Gal.  iii.  10.  and  24. 


191.]  EXCELLENCY  OF  THE  LITURGY.  239 

liberated  from  obedience  to  it :  on  the  contrary,  they 
engaged,  that,  whatever  God  should  speak  to  them 
by  the  Mediator,  they  would  listen  to  it  readily,  and 
obey  it  unreservedly.  This  was  right;  and  God  both 
approved  of  it  in  them,  and  will  approve  of  it  in  every 
child  of  man. 

We  are  afi'aid  of  perplexing  the  subject,  if  we 
dwell  any  longer  on  this  branch  of  it ;  because  it 
would  divert  your  attention  from  the  main  body  of 
the  discourse :  we  will  therefore  content  ourselves 
with  citing  one  passage,  wherein  the  whole  is  set 
forth  in  the  precise  point  of  view  in  which  we  have 
endeavoured  to  place  it.  We  have  shewn  that  the 
transactions  at  Mount  Sinai  were  intended  to  shadow 
forth  the  nature  of  the  two  dispensations  (that  of  the 
Law  and  that  of  the  Gospel)  in  a  contrasted  view ; 
that  the  terrific  nature  of  the  one  made  the  Israelites 
desirous  to  obtain  an  interest  in  the  other ;  and  that 
the  appointment  of  Moses  to  be  their  Mediator,  and 
to  communicate  to  them  the  further  knowledge  of  his 
will  with  a  view  to  their  future  obedience,  was  alto- 
gether illustrative  of  the  Gospel ;  which,  whilst  it 
teaches  us  to  flee  to  Christ  from  the  curses  of  the 
broken  law,  requires  us  afterwards  to  obey  that 
law:  in  a  word,  we  have  shewn,  that  though,  as 
St.  Paul  expresses  it,  we  are  "  without  law,"  (con- 
sidered as  a  covenant,)  we  are  nevertheless  "  not 
without  law  to  God,  but  under  the  law  to  Christ':" 
and  all  this  is  set  forth  in  the  twelfth  chapter  of 
the  Epistle  to  the  Hebrews,  in  the  following  words  : 
"  Ye  are  not  come  unto  the  mount  that  might  be 
touched,  and  that  burned  with  fire,  nor  unto  black- 
ness, and  darkness,  and  tempest,  and  the  sound  of  a 
trumpet,  and  the  voice  of  words  ;  which  voice  they 
that  heard,  entreated  that  the  word  should  not  be 
spoken  to  them  any  more :  (for  they  could  not  endure 
that  which  was  commanded :  and  so  terrible  was  the 
sight,  that  Moses  said,  I  exceedingly  fear  and  quake :) 
but  ye  are  come  unto  Mount  Sion,  and  unto  the  city 
of  the  living  God,  the  heavenly  Jerusalem,  and  to 

i  1  Cor.  ix.  21. 


240  DEUTERONOMY,  V.  28,  29.  [191. 

an  innumerable  company  of  angels,  to  the  general 
Assembly  and  Church  of  the  first-born,  which  are 
written  in  heaven,  and  to  God  the  Judge  of  all,  and 
to  the  spirits  of  just  men  made  perfect,  and  to  Jesus 
the  Mediator  of  the  New  Covenant,  and  to  the  blood 
of  sprinkling,  that  speaketh  better  things  than  that 
of  AbeP." 

I  would  only  observe,  in  order  to  prevent  any 
misconception  of  my  meaning,  that  I  do  not  suppose 
the  Israehtes  to  have  had  a  distinct  view  of  these 
things,  such  as  we  have  at  present ;  but  that  they 
spake  like  Caiaphas  the  high-priest,  when  he  said, 
"  It  was  expedient  for  one  man  to  die  for  the  people, 
rather  than  that  the  whole  nation  should  perish':" 
they  did  not  understand  the  full  import  of  their  own 
words ;  but  God  overruled  their  present  feelings  so 
that  they  spake  what  was  proper  to  shadow  forth  the 
mysteries  of  his  Gospel ;  and  he  then  interpreted 
their  words  according  to  the  full  and  comprehensive 
sense  in  which  he  intended  they  should  be  under- 
stood. 

We  could  gladly  have  added  somewhat  more  in 
confirmation  of  the  sentiments  which  have  been  set 
before  you,  and  particularly  as  founded  on  the  passage 
we  are  considering ;  but  your  time  forbids  it ;  and 
therefore  we  pass  on  to  notice, 

II.   The  dispositions  which  God  approves. 

These  must  be  noticed  with  a  direct  reference  to 
the  sentimetits  already  considered  :  for  God,  having 
said,  "  They  have  well  said  all  that  they  have  spoken," 
adds,  "  O  that  there  were  such  an  heart  in  them ! " 

It  is  but  too  common  for  those  desires  which  arise 
in  the  mind  under  some  peculiarly  alarming  circum- 
stances, to  prove  only  transient,  and  to  yield  in  a 
very  little  time  to  the  rooted  inclination  of  the  heart. 
This,  it  is  to  be  feared,  was  the  case  with  Israel  at 
that  time  :  and  God  himself  intimated,  that  the  seed 
which  thus  hastily  sprang  up,  would  soon  perish  for 
want  of  a  sufficient  root.  But  the  information  which 
we  derive  from  hence  is  wholly  independent  of  them : 

k  Heb.  xii.  18—24.  '  John  xi.  49—52. 


191.]  EXCELLENCY  OF  THE  LITURGY.  241 

whether  they  cultivated  these  dispositions  or  not,  we 
see  what  dispositions  God  approves.  It  is  his  wish 
to  find  in  all  of  us,  A  reverefitial  fear  of  God — A  love 
to  Jesus  as  our  Mediator — and  An  unfeigned  delight  in 
his  commands. 

First,  he  desires  to  find  in  us  A  reverential  fear  of 
God.     That  ease,  that   indifference,   that  security, 
which  men  in  general  indulge,  is  most  displeasing  to 
him.     Behold,  how  he  addresses  men  of  this  descrip- 
tion by  the    Prophet  Jeremiah :    ''  Hear   now  this, 
O  foolish  people,  and  without  understanding  ;  which 
have  eyes,  and  see  not ;  which  have  ears,  and  hear 
not :    Fear  ye  not  me  ?  saith  the  Lord :  will  ye  not 
tremble  at  my  presence,  which  have  placed  the  sand 
for  the  bound  of  the  sea,  by  a  perpetual  decree,  that 
it  cannot  pass  it ;  and  though  the  waves  thereof  toss 
themselves,  yet  can  they  not  prevail ;  though  they 
roar,  yet  can  they  not  pass  over  it  ?    But  this  people 
hath  a  revolting  and  a  rebellious  heart ;   they  are 
revolted  and  gone :  neither  say  they  in  their  heart. 
Let  us  now  fear  the  Lord  our  God""."    Hear  too  what 
he  says  by  the  Prophet  Zephaniah :  "  I  will  search 
Jerusalem  with   candles,   and  will  punish  the  men 
that  are  settled  on  their  lees"."     It  is  thought  by 
many,  that,  if  they  commit  no  flagrant  enormity,  they 
have  no  cause  to  fear  :    but  even  a  heathen,  when 
brought  to  a  right  mind,  saw  the  folly  and  impiety 
of  such  a  conceit,  and  issued  a  decree  to  all  the  sub- 
jects  of  his  realm,   that  they  should   all  "tremble 
and  fear  before  the  God  of  Daniel,  who  is  the  living 
God,  and  steadfast  for  ever"."     Such  a  state  of  mind 
is  dreaded,  from  an  idea  that  it  must  of  necessity  be 
destructive  of  all  happiness.     This  however  is  not 
true  :  on  the  contrary,  the  more  of  holy  fear  we  have 
in  our  hearts,  the  happier  we  shall  be.     If  indeed 
our  fear  be  only  of  a  slavish  kind,  it  will  make  us 
unhappy ;    but,  in  proportion  as  it  partakes  of  filial 
regard,  and  has  respect  to  God  as  a  Father,  it  will 
become  a  source  of  unspeakable  peace  and  joy.     The 
testimony  of  Solomon  is,  "  Happy  is  the  man  that 

^  Jer.  V.  21—24.  "  Zeph.  i.  12.  "  Dan.  vi.  26. 

VOL.  n.  R 


242  DEUTERONOMY,  V.  28,  29.  [191. 

feareth  alwayP."  Nor  should  we  shun  even  the 
slavish  fear,  since  it  is  generally  the  prelude  to  that 
which  is  truly  filial ;  the  spirit  of  bondage  is  intended 
to  lead  us  to  a  spirit  of  adoption,  whereby  we  may 
cry,  Abba,  Father**.  Another  ground  on  which  men 
endeavour  to  put  away  the  fear  of  God  is,  that  it 
argues  weakness  of  understanding  and  meanness  of 
spirit ;  but  we  are  told  on  infallible  authority,  that 
"  the  fear  of  the  Lord  is  the  beginning  of  wisdom : 
a  good  understanding  have  all  they  that  do  his  com- 
mandments :  his  praise  endure th  for  ever^"  Permit 
me  then  to  recommend  to  you  this  holy  disposition. 
Learn  to  "  fear  that  glorious  and  fearful  name.  The 
Lord  thy  God'."  Stand  in  awe  of  his  Divine  Majesty : 
and  dread  his  displeasure  more  than  death  itself. 
Bethink  yourselves.  How  you  shall  appear  before 
him  in  the  day  of  judgment.  Settle  it  in  your  minds, 
whether  you  will  think  as  lightly  of  him  when  you 
are  standing  at  his  tribunal,  with  all  his  terrible 
majesty  displayed  before  your  eyes,  as  you  are  wont 
to  do  now  that  he  is  hid  from  your  sight.  Examine 
carefully  whether  you  are  prepared  to  meet  him,  and 
to  receive  your  final  doom  at  his  hands.  I  well  know, 
that  such  thoughts  are  not  welcome  to  the  carnal 
mind :  but  I  know  also  that  they  are  salutary,  yea, 
and  indispensably  necessary  too  for  every  child  of 
man.  I  would  therefore  adopt  the  language  of  the 
angel,  who  flew  in  the  midst  of  heaven,  having  the 
everlasting  Gospel  to  preach  to  them  that  dwell  on 
the  earth,  even  to  every  nation,  and  kindred,  and 
tongue,  and  people ;  and  like  him  I  would  say  with 
a  loud  voice,  "  Fear  God,  and  give  glory  to  him ; 
for  the  hour  of  his  judgment  is  come*:"  it  is  come 
already  in  the  divine  purpose ;  and  it  will  speedily 
come  to  every  individual  amongst  us,  and  will  fix  us 
in  an  eternity  of  bliss  or  woe. 

The  next  disposition  which  God  would  have  us 
cultivate,  is,  A  love  to  Jesus  as  our  Mediator.  In  pro- 
portion as  we  fear  God,  we  shall  love  the  Lord  Jesus 

P  Prov.  xxviii.  14.  i  Rom.  viii.  15.  ^  pg.  cxi.  10. 

s  Deut.  xxviii.  58.  *  Rev.  xiv.  6,  7. 


191.]  EXCELLENCY  OF  THE  LITURGY.  243 

Christ,  who  has  condescended  to  mediate  between 
God  and  us.  Were  it  only  that  he,  hke  Moses,  had 
revealed  to  us  the  will  of  God  in  a  less  terrific  way, 
we  ought  to  love  him :  but  he  has  done  infinitely 
more  for  us  than  Moses  could  possibly  do ;  he  has 
not  only  stood  between  God  and  us,  but  has  placed 
himself  in  our  stead,  and  borne  the  wrath  of  God  for 
us.  He  has  not  only  silenced  the  thunders  of  Mount 
Sinai,  but  "  has  redeemed  us  from  the  curse  of  the 
law,  being  himself  made  a  curse  for  us"."  In  a  word, 
"  He  has  made  reconciliation  for  us  by  the  blood 
of  his  cross ;"  so  that  we  may  now  come  to  God  as 
our  Father  and  our  Friend ;  and  may  expect  at  his 
hands  all  the  blessings  of  grace  and  glory.  "  Through 
him  we  have  access  to  God,"  even  to  his  throne ; 
and  by  faith  in  him  we  may  even  now  receive  the 
remission  of  our  sins,  and  rejoice  in  hope  of  the  glory 
of  God.  Shall  we  not  then  love  him  ?  Shall  we  not 
honour  him  ?  Shall  we  not  employ  him  in  his  high 
oflice  as  our  Advocate  and  Mediator  ?  Shall  we  not 
glory  in  him,  and  "  cleave  unto  him  with  full  pur- 
pose of  heart  ? "  It  was  said  by  the  Prophet  Isaiah, 
'^  Surely,  shall  one  say.  In  the  Lord  have  I  righteous- 
ness and  strength  :  even  to  him  shall  men  come  ;  and 
all  that  are  incensed  against  him  shall  be  ashamed. 
In  the  Lord  shall  all  the  seed  of  Israel  be  justified, 
and  shall  glory''."  O  that  this  prophecy  may  be 
fulfilled  in  us ;  and  that  there  may  henceforth  "  be 
in  every  individual  amongst  us  such  an  heart !" 

Lastly,  God  would  behold  in  us  An  unfeigned  de- 
light in  his  commandments.  This  will  be  the  fruit,  and 
must  be  the  evidence,  of  our  love  to  Christ :  "  If  ye 
love  me,"  says  our  Lord,  "  keep  my  command- 
ments^:"  and  again,  ^'^  He  that  hath  my  command- 
ments, and  keepeth  them,  he  it  is  that  loveth  me^" 
Indeed  without  this,  all  our  sentiments  or  profes- 
sions are  of  no  avail :  "  Circumcision  is  nothing,  and 
uncircumcision  is  nothing,  but  the  keeping  of  the 
commandments  of  God^" 

"  Gal.  iii.  13.  ^  Isai.  xlv.  24,  25.  J'  John  xiv.  15. 

z  John  xiv.  21.  »  1  Cor.  vii.  19. 

R  2 


2U  DEUTERONOMY,  V.  28,  29.  [191. 

When  persons  hear  of  our  being  "  dehvered  from 
the  law,"  and  *' dead  to  the  law,"  they  feel  a  jealousy 
upon  the  subject  of  morality,  and  begin  to  fear  that 
we  open  to  men  the  flood-gates  of  licentiousness  : 
but  their  fears  are  both  unnecessary  and  unscrip- 
tural ;  for  the  very  circumstance  of  our  being  deli- 
vered from  the  law  as  a  covenant  of  works,  is  that 
which  most  forcibly  constrains  us  to  take  it  as  a  rule 
of  life.  Hear  how  St.  Paul  speaks  on  this  subject : 
"  I,  through  the  law,  am  dead  to  the  law,  that  I 
might  live  mito  God  ^ : "  and  again,  "  My  brethren,  ye 
are  become  dead  to  the  law  by  the  body  of  Christ ; 
that  ye  should  be  married  to  another,  even  to  him 
who  is  raised  from  the  dead,  that  we  should  bring  forth 
fruit  unto  God"."  You  perceive  then  that  the  liberty 
to  which  we  are  brought  by  Jesus  Christ,  has  the 
most  friendly  aspect  imaginable  upon  the  practice  of 
good  works,  yea,  rather,  that  it  absolutely  secures 
the  performance  of  them.  Whilst  therefore  we  would 
urge  with  all  possible  earnestness  a  simple  affiance  in 
Christ  as  your  Mediator,  we  would  also  entreat  you 
to  receive  the  commandments  at  his  hands,  and  to 
observe  them  with  your  whole  hearts.  Take  our 
Lord's  Sermon  on  the  Mount,  for  instance :  study 
with  care  and  diligence  the  full  import  of  every  pre- 
cept in  it.  Do  not  endeavour  to  bring  down  those 
precepts  to  your  practice,  or  to  the  practice  of  the 
world  around  you;  but  rather  strive  to  elevate  your 
practice  to  the  standard  which  he  has  given  you.  In 
like  manner,  take  all  the  precepts  contained  in  the 
epistles,  and  all  the  holy  dispositions  which  were 
exercised  by  the  Apostles  ;  and  endeavour  to  emulate 
the  examples  of  the  most  distinguished  saints.  You 
are  cautioned  not  to  be  righteous  over-much;  but  re- 
member, that  you  have  at  least  equal  need  of  caution 
to  be  righteous  enough.  If  only  you  walk  in  the  steps 
of  our  Lord  and  his  Apostles,  you  need  not  be  afraid 
of  excess  :  it  is  an  erroneous  kind  of  righteousness, 
against  which  Solomon  would  guard  you,  and  not 
against  an  excessive  degree  of  true  holiness ;  for  in 

i>  Gal.  ii.  19.  =  Rom.  vii.  4. 


192.1  EXCELLENCY  OF  THE  LITURGY.  245 

true  holiness  there  can  be  no  excess.  In  this  we  may 
vie  with  each  other,  and  strive  with  all  our  might. 
St.  Paul  says,  "  This  is  a  faithful  saying,  and  these 
things  I  will  that  thou  affirm  constantly,  that  they 
who  have  believed  in  God  might  be  careful  to  main- 
tain (or,  as  the  word  imports,  to  excel  in)  good 
works."  By  these  we  shall  evince  the  sincerity  of 
our  love  to  Christ ;  and  by  these  we  shall  be  judged 
in  the  last  day.  I  would  therefore  recommend  to 
every  one  to  ask  himself.  What  is  there  which  I  have 
left  undone  ?  What  is  there  which  I  have  done  de- 
fectively ?  What  is  there  which  I  have  done  amiss  ? 
What  is  there  that  I  may  do  more  earnestly  for  the 
honour  of  God,  for  the  good  of  mankind,  and  for  the 
benefit  of  my  own  soul  ?  O  that  such  a  pious  zeal 
pervaded  this  whole  assembly;  and  "  that  there  were 
in  all  of  us  such  an  heart !"  To  those  amongst  us 
in  whom  any  good  measure  of  this  grace  is  found, 
we  would  say  in  the  language  of  St.  Paul,  "  We  be- 
seech you,  brethren,  and  exhort  you  by  the  Lord 
Jesus,  that  as  ye  have  received  of  us  how  ye  ought  to 
walk  and  to  please  God,  so  ye  would  abound  more 
and  more^" 

^  1  Thess.  iv.  1. 


CXCII. 

EXCELLENCY    OF    THE    LITURGY. 

Deut.  V.  28,  29.   They  have  well  said  all  that  they  have  spoken: 
O  that  there  were  such  an  heart  in  them! 

WHEREVER  the  word  of  God  admits  of  a  literal 
interpretation,  its  primary  sense  ought  to  be  clearly 
stated,  before  any  spiritual  or  mystical  application  be 
made  of  it :  but  when  its  literal  meaning  is  ascertained, 
we  must  proceed  to  investigate  its  hidden  import, 
which  is  frequently  the  more  important.  This  has 
been  done  in  relation  to  the  passage  before  us ;  which 
primarily  expresses  an  approbation  of  the  request 
made  by  the  Jews,  that  God  would  speak  to  them  by 
the  mediation  of  Moses,  and  not  any  longer  by  the 


246  DEUTERONOMY,  V.  28, 29.  [l92. 

terrific  thunders  of  Mount  Sinai ;  but  covertly  it  con- 
veyed an  intimation,  that  we  should  all  seek  deliver- 
ance from  the  curse  of  the  Law  through  the  mediation 
of  that  great  Prophet,  whom  God  raised  up  like  unto 
Moses,  even  his  Son  Jesus  Christ. 

The  further  use  which  we  propose  to  make  of  this 
passage,  is  only  in  a  way  of  accommodation ;  which 
however  is  abundantly  sanctioned  by  the  example 
of  the  Apostles ;  who  not  unfrequently  adopt  the 
language  of  the  Old  Testament  to  convey  their  own 
ideas,  even  when  it  has  no  necessary  connexion  with 
their  subject.  Of  course,  the  Liturgy  of  our  Church 
was  never  in  the  contemplation  of  the  sacred  historian : 
yet,  as  in  that  we  constantly  address  ourselves  to  God, 
and  as  it  is  a  composition  of  unrivalled  excellence, 
and  needs  only  the  exercise  of  our  devout  affections 
to  render  it  a  most  acceptable  service  before  God,  we 
may  well  apply  to  it  the  commendation  in  our  text ; 
"  They  have  well  said  all  that  they  have  spoken : 
O  that  there  were  such  an  heart  in  them!" 

As  in  the  course  of  the  month  two  other  occasions 
of  prosecuting  our  subject  will  occur,  we  shall  arrange 
our  observations  on  the  Liturgy,  so  as  to  vindicate 
its  use — display  its  excellence — and  commend  to  your 
attention  one  particular  part,  which  we  conceive  to 
be  eminently  deserving  notice  in  this  place. 

In  the  present  Discourse  we  shall  confine  ourselves 
to  the  vindication  of  the  Liturgy ;  first.  Generally, 
as  a  service  proper  to  be  used ;  and  then.  Parti- 
cularly, in  reference  to  some  objections  which  are 
urged  against  it. 

Perhaps  there  never  was  any  human  composition 
more  cavilled  at,  or  less  deserving  such  treatment, 
than  our  Liturgy.  Nothing  has  been  deemed  too  harsh 
to  say  of  it.  In  order  therefore  to  a  general  vindica- 
tion of  it,  we  propose  to  shew,  that  the  use  of  it  is 
lawful  in  itself — expedient  for  us — and  acceptable  toGod. 

It  is  lawful  in  itself. 

The  use  of  a  form  of  prayer  cannot  be  in  itself 
wrong;  for,  if  it  had  been,  God  would  not  have  pre- 
scribed the  use  of  forms  to  the  Jewish  nation.     But 


192.1  EXCELLENCY  OF  THE  LITURGY.  247 

God  did  prescribe  them  on  several  occasions.  The 
words  which  the  priest  was  to  utter  in  blessing  the 
people  of  Israel,  are  thus  specified:  "  Speak  unto 
Aaron,  and  unto  his  sons,  saying.  On  this  wise  ye 
shall  bless  the  children  of  Israel,  saying  unto  them. 
The  Lord  bless  thee,  and  keep  thee:  the  Lord  make 
his  face  to  shine  upon  thee,  and  be  gracious  unto 
thee :  the  Lord  lift  up  his  countenance  upon  thee,  and 
give  thee  peace  ^."  In  like  manner,  when  a  man  that 
had  been  slain  was  found,  inquisition  was  to  be  made 
for  his  blood;  and  the  elders  of  the  city  that  was 
nearest  to  the  body,  were  to  make  a  solemn  affirmation 
before  God,  that  they  knew  not  who  the  murderer 
was,  and  at  the  same  time  i/i  a  set  form  of  j)rayer  to 
deprecate  the  divine  displeasure  *".  At  the  offering 
of  the  first-fruits,  both  at  the  beginning  and  end  of  the 
service,  there  were  forms  of  very  considerable  length, 
which  every  offerer  was  to  utter  before  the  Lord''. 

When  David  brought  up  the  ark  from  the  house  of 
Obed-edom  to  the  tent  which  he  had  pitched  for  it 
in  Jerusalem,  he  composed  a  form  of  prayer  and 
thanksgiving  for  the  occasion,  selected  out  of  four 
different  Psalms'^,  and  put  it  into  the  hand  of  Asaph 
and  his  brethren  for  the  use  of  the  whole  congrega- 
tion. In  all  following  ages,  the  Psalms  were  used  as 
forms  of  devotion :  Hezekiah  appointed  them  for 
that  purpose  when  he  restored  the  worship  of  God, 
which  had  been  suspended  and  superseded  in  the 
days  of  Ahaz  ^ ;  as  did  Ezra  also  at  the  laying  of  the 
foundation  of  the  second  temple  ^  Nay,  the  hymn 
which  our  blessed  Lord  sang  with  his  disciples  im- 
mediately after  he  had  instituted  his  supper  as  the 
memorial  of  his  death  ^,  was  either  taken  from  the 
Psalms,  from  113th  to  118th  inclusive,  or  else  was  a 
particular  form    composed   for   that   occasion.     All 

a  Numb.  vi.  23 — 26.  ^  Deut.  xxi.  7,  8. 

c  Deut.  xxvi.  3,  5 — 10,  13 — 15. 

d  Compare  1  Chron.  xvi.  7 — 3G.  with  Ps.  cv.  1 — 15.   and  xcvi. 
1^13.  and  exxxvi.  1.  and  cvi.  47,  48. 

e  2  Chron.  xxix.  30.  ^  Ezra  iii.  10,  11. 

K  Matt.  xxvi.  30. 


248  DEUTERONOMY,  V.  28, 29.  [192. 

this  sufficiently  shews  that  forms  of  devotion  are  not 
evil  in  themselves. 

But  some  think,  that  though  they  were  not  evil 
under  the  Jewish  dispensation,  which  consisted  alto- 
gether of  rites  and  carnal  ordinances,  they  are  evil 
under  the  more  spiritual  dispensation  of  the  Gospel. 
This  however  cannot  be  ;  because  our  blessed  Lord 
taught  his  disciples  a  form  of  prayer,  and  not  only 
told  them  to  pray  after  that  manner,  as  one  Evangelist 
mentions,  but  to  use  the  very  words,  as  another  Evan- 
gelist declares.  Indeed  the  word  ovrws,  by  which 
St.  Matthew  expresses  it,  is  not  of  necessity  to  be 
confined  to  manner^;  it  might  be  taken  as  referring 
to  the  very  words :  but,  granting  that  he  speaks  of 
the  manner  only,  and  prescribes  it  as  a  model ;  yet 
St.  Luke  certainly  requires  us  to  use  it  as  a  form : 
"  Jesus  said  unto  them.  When  ye  pray,  say.  Our 
Father  which  art  in  heaven'."  Accordingly  we  find, 
from  the  testimonies  of  some  of  the  earliest  and  most 
eminent  Fathers  of  the  Church'',  that  it  was  con- 
stantly regarded  and  used  in  the  Church  as  a  form 
from  the  very  times  of  the  Apostles.  As  for  the 
objection,  that  we  do  not  read  in  the  New  Testa- 
ment that  it  was  so  used,  it  is  of  no  weight  at  all ; 
for  we  are  not  told  that  the  Apostles  ever  baptized 
persons  in  the  name  of  the  Father,  of  the  Son,  and 
of  the  Holy  Ghost ;  but  can  we  therefore  doubt  whe- 
ther they  did  use  this  form  of  baptism  ?  Assuredly 
not ;  and  therefore  the  circumstance  of  such  an  use 
of  the  Lord's  Prayer  not  being  recorded,  especially 
in  so  short  a  history  as  that  of  the  Apostles,  is  no 
argument  at  all  that  it  was  not  so  used. 

Nor  was  this  the  only  form  used  in  the  apostolic 
age.  Lucian,  speaking  of  the  first  Christians,  says, 
"  They  spend  whole  nights  in  singing  of  Psalms :" 
and  Pliny,  in  his  famous  Letter  to  Trajan,  which  was 
written  not  much  above  ten  years  after  the  death  of 
John  the  Evangelist,  says  of  them,  **  It  is  their  manner 

1'  Matt.  vi.  9.  '  Luke  xi.  2. 

^  TertuUian — Cyprian — Cyril — Jerom — Augustine — Chrysostom 
■ — Gregory.     See  Bennet's  London  Cases,  p.  52. 


192.1  EXCELLENCY  OF  THE  LITURGY.  24*9 

to  sing  by  turns  a  hymn  to  Christ  as  God."  This 
latter,  it  should  seem,  was  not  a  Psalm  of  David, 
but  a  hymn  composed  for  the  purpose  :  and  it  proves 
indisputably,  that  even  in  the  apostolic  age,  forms  of 
devotion  were  in  use.  If  we  come  down  to  the  times 
subsequent  to  the  Apostles,  we  shall  find  Liturgies 
composed  for  the  service  of  the  different  Churches. 
The  Liturgies  of  St.  Peter,  St.  Mark,  and  St.  James, 
though  they  were  corrupted  in  later  ages,  are  cer- 
tainly of  high  antiquity  :  that  of  St.  James  was  of 
great  authority  in  the  Church,  in  the  days  of  Cyril, 
who,  in  his  younger  years,  at  the  end  of  the  third  or 
beginning  of  the  fourth  century,  wrote  a  Comment 
upon  it.  And  it  were  easy  to  trace  the  use  of  them 
from  that  time  even  to  the  present  day.  Shall  it  be 
said,  then,  that  the  use  of  a  pre-composed  form  of 
prayer  is  not  lawful  ?  Would  God  have  given  so 
many  forms  under  the  Jewish  dispensation,  and 
would  our  blessed  Lord  have  given  a  form  for  the 
use  of  his  Church  and  people,  if  it  had  not  been 
lawful  to  use  a  form  ?  But  it  is  worthy  of  observa- 
tion, that  those  who  most  loudly  decry  the  use  of 
forms,  do  themselves  use  forms,  whenever  they  unite 
in  public  worship.  What  are  hymns,  but  forms  of 
prayer  and  praise  ?  and  if  it  be  lawful  to  worship 
God  in  forms  of  verse,  is  it  not  equally  so  in  forms  of 
prose  ?  We  may  say  therefore,  our  adversaries 
themselves  being  judges,  that  the  use  of  a  form  of 
prayer  is  lawful. 

As  for  those  passages  of  Scripture  which  are  sup- 
posed to  hold  forth  an  expectation  that  under  the 
Gospel  we  should  have  ability  to  pray  without  a 
form  ;  for  instance,  that  "  God  would  give  us  a  spirit 
of  grace  and  of  supplication,"  and  that  "  the  Spirit 
should  help  our  infirmities,  and  teach  us  what  to  pray 
for  as  we  ought ;"  they  do  not  warrant  us  to  expect, 
that  we  shall  be  enabled  to  speak  by  inspiration,  as 
the  Apostles  did,  but  that  our  hearts  should  be  dis- 
posed for  prayer,  and  be  enabled  to  enjoy  near  and 
intimate  communion  with  God  in  that  holy  exercise  : 
but   they  may  be   fulfilled   to   us  as   much  in  the 


250  DEUTERONOMY,  V.  28, 29.  [192. 

use  of  a  pre-composed  form,  as  in  any  extempora- 
neous effusions  of  our  own  :  and  it  is  certain,  that 
persons  may  be  very  fluent  in  the  expressions  of 
prayer  without  the  smallest  spiritual  influence  upon 
their  minds  ;  and  that  they  may,  on  the  other  hand, 
be  very  fervent  in  prayer,  though  the  expressions  be 
already  provided  to  their  hand:  and  consequently, 
the  promised  assistance  of  the  Spirit  is  perfectly 
consistent  with  the  use  of  prayers  that  have  been 
pre-composed. 

But  the  lawfulness  of  forms  of  prayer  is  in  this  day 

pretty    generally   conceded.      Many    however    still 

question  their  expediency.     We  proceed  therefore  to 

shew  next,  that  the  use  of  the  Liturgy  is  expedient 

for  us. 

Here  let  it  not  be  supposed  that  I  am  about  to 
condemn  those  who  differ  from  us  in  judgment  or  in 
practice.  The  legislatiue  has  liberally  conceded  to 
all  the  subjects  of  the  realm  a  right  of  choice  ;  and 
God  forbid  that  any  one  should  wish  to  abridge  them 
of  it,  in  a  matter  of  such  high  concern  as  the  worship 
of  Almighty  God.  If  any  think  themselves  more 
edified  by  extempore  prayer,  we  rejoice  that  their 
souls  are  benefited,  though  it  be  not  precisely  in  our 
way  :  but  still  we  cannot  be  insensible  to  the  advan- 
tages which  we  enjoy ;  and  much  less  can  we  con- 
cede, to  any,  that  the  use  of  a  prescribed  form  of 
prayer  is  the  smallest  disadvantage. 

We  say,  then,  that  the  Liturgy  was  of  great  use  at 
the  time  it  was  made.  At  the  commencement  of  the 
Reformation,  the  most  lamentable  ignorance  pre- 
vailed throughout  the  land  :  and  even  those  who 
from  their  office  ought  to  have  been  well  instructed 
in  the  Holy  Scriptures,  themselves  needed  to  be 
taught  what  were  the  first  principles  of  the  oracles 
of  God.  If  then  the  pious  and  venerable  Reformers 
of  om-  Church  had  not  provided  a  suitable  form  of 
prayer,  the  people  would  still  in  many  thousands  of 
parishes  have  remained  in  utter  darkness ;  but  by 
the  diffiision  of  this  sacred  light  throughout  the 
land,  every  part  of  the  kingdom  became  in  a  good 


192.]  EXCELLENCY  OF  THE  LITURGY.  251 

measure  irradiated  with  scriptural   knowledge,  and 
with  saving  truth.     The  few  who  were  enlightened, 
might  indeed  have  scattered  some  partial  rays  around 
them ;    but  their  light  would  have  been  only  as  a 
meteor,  that  passes  away  and  leaves  no  permanent 
effect.     Moreover,  if  their  zeal  and  knowledge  and 
piety  had  been  suffered  to  die  with  them,  we  should 
have  in  vain  sought  for  compositions  of  equal  excel- 
lence from  any  set  of  governors,  from  that  day  to 
the  present  hour :   but  by  conveying  to  posterity  the 
impress  of  their  own  piety  in  stated  forms  of  prayer, 
they  have  in  them  transmitted  a  measure  of  their 
own  spirit,  which,  like  Elijah's  mantle,  has  descended 
on  multitudes  who   have   succeeded  them  in  their 
high  office.     It  is  not  possible  to  form  a  correct  esti- 
mate of  the  benefit  which  we  at  this  day  derive  from 
having  such  a  standard  of  piety  in  our  hands :   but 
we  do  not  speak  too  strongly  if  we  say,  that  the 
most  enlightened  amongst  us,  of  whatever  denomi- 
nation they  may  be,  owe  much  to  the  existence  of 
our  Liturgy ;    which  has  been,  as  it  were,  the  pillar 
and  ground  of  the  truth  in  this  kingdom,  and  has 
served  as  fuel  to  perpetuate  the  flame,   which  the 
Lord  himself,  at  the  time  of  the  Reformation,  kindled 
upon  our  altars. 

But  we  must  go  further,  and  say,  that  the  use  of 
the  Liturgy  is  equally  exjoedient  still.  Of  course,  we 
must  not  be  understood  as  speaking  of  private  prayer 
in  the  closet ;  where,  though  a  young  and  inexperi- 
enced person  may  get  help  from  written  forms,  it  is 
desirable  that  every  one  should  learn  to  express  his 
own  wants  in  his  own  language  ;  because  no  written 
prayer  can  enter  so  minutely  into  his  wants  and  feel- 
ings as  he  himself  may  do  :  but,  in  public,  we  main- 
tain, that  the  use  of  such  a  form  as  ours  is  still  as 
expedient  as  ever.  To  lead  the  devotions  of  a  con- 
gregation in  extempore  prayer  is  a  work  for  which 
but  few  are  quahfied.  An  extensive  knowledge  of 
the  Scriptures  must  be  combined  with  fervent  piety, 
in  order  to  fit  a  person  for  such  an  undertaking^  and 
I  greatly  mistake,  if  there  be  found  an  humble  person 


252  DEUTERONOMY,  V.  28,  29.  [192. 

in  the  world,  who,  after  engaging  often  in  that  ar- 
duous work,  does  not  wish  at  times  that  he  had  a 
suitable  form  prepared  for  him.  That  the  constant 
repetition  of  the  same  form  does  not  so  forcibly 
arrest  the  attention  as  new  sentiments  and  expres- 
sions would  do,  must  be  confessed :  but,  on  the 
other  hand,  the  use  of  a  well-composed  form  secures 
us  against  the  dry,  dull,  tedious  repetitions  which 
are  but  too  frequently  the  fruits  of  extemporaneous 
devotions.  Only  let  any  person  be  in  a  devout  frame, 
and  he  will  be  far  more  likely  to  have  his  soul  ele- 
vated to  heaven  by  the  Liturgy  of  the  Established 
Church,  than  he  will  by  the  generality  of  prayers 
which  he  would  hear  in  other  places  of  worship :  and, 
if  any  one  complain  that  he  cannot  enter  into  the 
spirit  of  them,  let  him  only  examine  his  frame  of 
mind  when  engaged  in  extemporaneous  prayers,  whe- 
ther in  public,  or  in  his  own  family ;  and  he  will  find, 
that  his  formality  is  not  confined  to  the  service  of  the 
Church,  but  is  the  sad  fruit  and  consequence  of  his 
own  weakness  and  corruption. 

Here  it  may  not  be  amiss  to  rectify  the  notions 
which  are  frequently  entertained  of  spiritual  edifi- 
cation. Many,  if  their  imaginations  are  pleased,  and 
their  spirits  elevated,  are  ready  to  think,  that  they 
have  been  greatly  edified :  and  this  error  is  at  the 
root  of  that  preference  which  they  give  to  extempore 
prayer,  and  the  indifference  which  they  manifest 
towards  the  prayers  of  the  Established  Church.  But 
real  edification  consists  in  humility  of  mind,  and  in 
being  led  to  a  more  holy  and  consistent  walk  with 
God :  and  one  atom  of  such  a  spirit  is  more  valuable 
than  all  the  animal  fervour  that  ever  was  excited.  It 
is  with  solid  truths,  and  not  with.  Ji/(ent  zoords,  that  we 
are  to  be  impressed :  and  if  we  can  desire  from  our 
hearts  the  things  which  we  pray  for  in  our  public 
forms,  we  need  never  regret,  that  our  fancy  was  not 
gratified,  or  our  animal  spirits  raised,  by  the  delusive 
charms  of  novelty. 

In  what  we  have  spoken  on  this  subject,  it  must 
be  remembered  that  we  have  spoken  only  in  a  way 


192.]  EXCELLENCY  OF  THE  LITURGY.  253 

of  vindication  :  the  true,  the  exalted,  and  the  proper 
ground  for  a  member  and  minister  of  the  Estabhshed 
Church,  we  have  left  for  the  present  untouched,  lest 
we  should  encroach  upon  that  which  we  hope  to 
occupy  on  a  future  occasion.  But  it  remains  for  us 
yet  further  to  remark,  that  the  use  of  our  Liturgy  is 
acceptable  to  God. 

The  words  of  our  text  are  sufficient  to  shew  us, 
that  God  does  not  look  at  fine  words  and  fluent  ex- 
pressions, but  at  the  heart.    The  Israehtes  had  "  well 
said   all   that   they  had   spoken  :"    but  whilst    God 
acknowledged  that,  he  added,  "O  that  there  were 
such  cm  heart  in  them  ! "     If  there  be  humility  and 
contrition  in  our  supplications,  it  will  make  no  dif- 
ference with  God,  whether  they  be  extemporaneous 
or  pre-composed.      Can  any  one  doubt  whether,  if 
we  were  to  address  our  heavenly  Father  in  the  words 
which  Christ  himself  has  taught  us,  we  should  be 
accepted  of  him,  provided  we  uttered  the  different 
petitions  from  our  hearts  ?     As  little  doubt  then  is 
there  that  in  the  use  of  the  Liturgy  also  we  shall  be 
accepted,  if  only  we   draw  nigh  to  God  with   our 
hearts  as  well  as  with  our  lips.     The  prayer  of  faith, 
whether  with  or  without  a  form,  shall  never  go  forth 
in  vain.     And  there  are  thousands  at  this  day  who 
can  attest  from  their  own  experience,  that  they  have 
often  found  God  as  present  with  them  in  the  use  of 
the  public  services  of  our  Church,  as  ever  they  have 
in  their  secret  chambers. 

Thus  we  have  endeavoured  to  vindicate  the  use  of 
our  Liturgy  generally.  We  now  come  to  vindicate  it 
in  reference  to  some  particular  objections  that  have 
been  urged  against  it. 

The  objections  may  be  comprised  under  two  heads; 
namely.  That  there  are  exceptionable  expressions  in 
the  Liturgy  ;  and.  That  the  use  of  it  necessarily 
generates  formality. 

To  notice  all  the  expressions  which  captious  men 
have  cavilled  at,  would  be  a  waste  of  time.  But  there 
are  one  or  two,  which,  with  tender  minds,  have  con- 
siderable weight,  and  have  not  only  prevented  many 


254  DEUTERONOMY,  V.  28, 29.  [192. 

worthy  men  from  entering  into  the  Church,  but  do 
at  this  hour  press  upon  the  consciences  of  many,  who 
in  all  other  things  approve  and  admire  the  public 
formularies  of  our  Church.  A  great  portion  of  this 
present  assembly  are  educating  with  a  \iew  to  the 
ministry  in  the  Establishment ;  and,  if  I  may  be  able 
in  any  little  measure  to  satisfy  their  minds,  or  to 
remove  a  stumbling-block  out  of  their  way,  I  shall 
think  that  I  have  made  a  good  use  of  the  opportunity 
which  is  thus  afforded  me.  A  more  essential  service 
I  can  scarcely  render  unto  any  of  my  younger  bre- 
thren, or  indeed  to  the  Establishment  itself,  than 
by  meeting  fairly  the  difficulties  which  occur  to 
their  minds,  and  which  are  too  often  successfully 
urged  by  the  enemies  of  our  Church,  to  the  em- 
barrassing of  conscientious  minds,  and  to  the 
drawing  away  of  many,  who  might  have  laboured 
comfortably  and  successfully  in  this  part  of  our 
Lord's  vineyard. 

There  is  one  circumstance  in  the  formation  of  our 
Liturgy,  which  is  not  sufficiently  adverted  to.  The 
persons  who  composed  it  were  men  of  a  truly  apo- 
stolic spirit :  unfettered  by  party  prejudices,  they 
endeavoured  to  speak  in  all  things  precisely  as  the 
Scriptures  speak :  they  did  not  indulge  in  specula- 
tions and  metaphysical  reasonings ;  nor  did  they 
presume  to  be  wise  above  what  is  wi'itten :  they 
laboured  to  speak  the  truth,  the  whole  truth,  in 
love :  and  they  cultivated  in  the  highest  degree  that 
candour,  that  simplicity,  and  that  charity,  which  so 
eminently  characterize  all  the  apostolic  writings. 
Permit  me  to  call  your  attention  particularly  to  this 
point,  because  it  will  satisfactorily  account  for  those 
expressions  which  seem  most  objectionable  ;  and  will 
shew  precisely  in  what  view  we  may  most  conscien- 
tiously repeat  the  language  they  have  used. 

In  our  Burial  Service,  we  thank  God  for  deliver- 
ing our  brother  out  of  the  miseries  of  this  sinful 
world,  and  express  a  sure  and  certain  hope  of  the 
resurrection  to  eternal  life,  together  with  a  hope  also 
that  our  departed  brother  rests  in  Christ.    Of  course. 


192.1  EXCELLENCY  OF  THE  LITURGY.  255 

it  often  happens,  that  we  are  called  to  use  these  ex- 
pressions over  persons  who,  there  is  reason  to  fear, 
have  died  in  their  sins ;  and  then  the  question  is. 
How  we  can  with  propriety  use  them  ?  I  answer, 
that,  even  according  to  the  letter  of  the  words,  the 
use  of  them  may  be  justified ;  because  we  speak  not 
of  his,  but  of  the,  resurrection  to  eternal  life ;  and 
because,  where  we  do  not  absolutely  hiow  that  God 
has  not  pardoned  a  person,  we  may  entertain  some 
measure  of  hope  that  he  has.  But,  taking  the  ex- 
pressions more  according  to  the  spirit  of  them,  they 
precisely  accord  with  what  we  continually  read  in 
the  epistles  of  St.  Paul.  In  the  First  Epistle  to  the 
Corinthian  Church,  he  says  of  them,  "  I  thank  my 
God  always  on  your  behalf,  that  in  every  thing  ye 
are  enriched  by  him,  in  all  utterance,  and  in  all 
knowledge ;  even  as  the  testimony  of  Christ  was 
confirmed  in  you ;  so  that  ye  come  behind  in  no  gift, 
waiting  for  the  coming  of  our  Lord  Jesus  Christ." 
Yet,  does  he  instantly  begin  to  condemn  the  same 
persons,  for  their  divisions  and  contentions ;  and 
afterwards  tells  them,  "  that  they  were  carnal,  and 
walked,  not  as  saints,  but  as  men,"  that  is,  as  un- 
converted and  ungodly  men^  In  like  manner,  in  his 
Epistle  to  the  Philippians,  after  saying,  "  I  thank 
my  God  upon  every  remembrance  of  you,  for  your 
fellowship  in  the  Gospel  from  the  first  day  until 
now ;  being  confident  of  this  very  thing,  that  he  who 
hath  begun  a  good  work  in  you,  will  perform  it  until 
the  day  of  Jesus  Christ,"  he  adds,  "  Even  as  it  is 
meet  for  me  to  think  this  of  you  all^."  Yet  does  he 
afterwards  caution  these  very  persons  against  strife, 
and  vain-glory,  and  self-love  ;  and  tell  them,  that  he 
will  send  Timothy  to  them  shortly,  in  order  to  make 
inquiries  into  their  state,  and  to  give  him  information 
respecting  them :  and  he  even  mentions  two  by 
name,  Euodias  and  Syntyche,  whose  notorious  dis- 
agreements he  was  desirous  to  heal. 

A  multitude  of  other  passages  might  be  cited  to 
the  same  effect;    to  shew  that  the  Apostles,   in  a 
1  1  Cor.  i.  4—7.  and  iii.  3.  ^  Phil.  i.  3—7. 


256  DEUTERONOMY,  V.  28, 29.  [192. 

spirit  of  candour  and  of  love,  spoke  in  terms  of  com- 
mendation respecting  all,  when  in  strictness  of  speech 
they  should  have  made  some  particular  exceptions. 
And,  if  we  at  this  day  were  called  to  use  the  same 
language  under  the  very  same  circumstances,  it  is 
probable  that  many  would  feel  scruples  respecting 
it,  and  especially,  in  thanking  God  for  things,  which, 
if  pressed  to  the  utmost  meaning  of  the  words,  might 
not  be  strictly  true.  But  surely,  if  the  Apostles  in  a 
spirit  of  love  and  charity  used  such  language,  we  may 
safely  and  properly  do  the  same  :  and  knowing  in  what 
manner,  and  with  what  views,  they  spake,  we  need  not 
hesitate  to  deliver  ourselves  with  the  same  spirit,  and  in 
the  same  latitude,  as  they^. 

In  the  Baptismal  Service,  we  thank  God  for  having 
regenerated  the  baptized  infant  by  his  Holy  Spirit. 
Now  from  hence  it  appears  that,  in  the  opinion  of 
our  Reformers,  regeneration  and  remission  of  sins 
did  accompany  baptism.  But  in  what  sense  did  they 
hold  this  sentiment  ?  Did  they  maintain  that  there 
was  no  need  for  the  seed  then  sown  in  the  heart  of 
the  baptized  person  to  grow  up,  and  to  bring  forth 
fruit;  or  that  he  could  be  saved  in  any  other  way 
than  by  a  progressive  renovation  of  his  soul  after  the 
divine  image  ?  Had  they  asserted  or  countenanced 
any  such  doctrine  as  that,  it  would  have  been 
impossible  for  any  enlightened  person  to  concur 
with  them.  But  nothing  can  be  conceived  more 
repugnant  to  their  sentiments  than  such  an  idea  as 
this :  so  far  from  harbouring  such  a  thought,  they 
have,  and  that  too  in  this  very  prayer,  taught  us 
to  look  unto  God  for  that  total  change  both  of  heart 
and  life,  which,  long  since  their  days,  has  begun  to 

"  To  guard  against  a  misapprehension  of  his  meaning,  the  author 
wishes  these  words  to  be  distinctly  noticed  ;  because  they  contain  the 
whole  drift  of  his  argument. — He  does  not  mean  to  say,  that  the 
Apostles  ascribed  salvation  to  the  ofus  operatum,  the  outward  act  of 
baptism  ;  or,  that  they  intended  to  assert  distinctly  the  salvation  of 
every  individual  who  had  been  baptized  ;  but  only  that,  in  reference 
to  these  subjects,  they  did  use  a  language  very  similar  to  that  incur 
Liturgy,  and  that  therefore  our  Reformers  were  justified,  as  we  also 
are,  in  usiiag  the  same. 


192.1  EXCELLENCY  OF  THE  LITURGY.  257 

be  expressed  by  the  term  Regeneration.  After 
thanking  God  for  regenerating  the  infant  by  his 
Holy  Spirit,  we  are  taught  to  pray,  "  that  he,  being 
dead  unto  sin,  and  hving  unto  righteousness,  may 
crucify  the  old  man,  and  utterly  abolish  the  whole  body 
of  sin  .•"  and  then  declaring  that  total  change  to  be 
the  necessary  mean  of  his  obtaining  salvation,  we 
add,  "  So  that  finally,  with  the  residue  of  thy  holy 
Church,  he  may  be  an  inheritor  of  thine  everlasting 
kingdom."  Is  there,  I  would  ask,  any  person  that 
can  require  more  than  this  ?  or  does  God  in  his  word 
require  more  ?  There  are  two  things  to  be  noticed 
in  reference  to  this  subject ;  the  term,  Regeneration, 
and  the  thing.  The  term  occurs  but  twice  in  the 
Scriptures ;  in  one  place  it  refers  to  baptism,  and  is 
distinguished  from  the  renewing  of  the  Holy  Ghost ; 
which  however  is  represented  as  attendant  on  it : 
and  in  the  other  place  it  has  a  totally  distinct 
meaning  unconnected  with  the  subject.  Now  the 
term  they  use,  as  the  Scripture  uses  it;  and  the 
thing  they  require,  as  strongly  as  any  person  can 
require  it.  They  do  not  give  us  any  reason  to 
imagine  that  an  adult  person  can  be  saved  without 
experiencing  all  that  modern  divines  have  included 
in  the  term  Regeneration ;  on  the  contrary,  they 
do,  both  there  and  throughout  the  whole  Liturgy, 
insist  upon  the  necessity  of  a  radical  change  both 
of  heart  and  life.  Here,  then,  the  only  question  is, 
not,  whether  a  baptized  person  can  be  saved  by  that 
ordinance  without  sanctification ;  but,  whether  God 
does  always  accompany  the  sign  with  the  thing 
signified  ?  Here  is  certainly  room  for  difference  of 
opinion :  but  it  cannot  be  positively  decided  in  the 
negative ;  because  we  cannot  know,  or  even  judge, 
respecting  it,  in  any  instance  whatever,  except  by 
the  fruits  that  follow :  and  therefore  in  all  fairness 
it  may  be  considered  only  as  a  doubtful  point :  and, 
if  we  appeal,  as  we  ought  to  do,  to  the  Holy  Scrip- 
tures, they  certainly  do  in  a  very  remarkable  way 
accord  with  the  expressions  in  our  Liturgy.  St.  Paul 
says,  "By  one  Spirit  are  we  all  baptized  into  one 
VOL.  n.  s 


258  DEUTERONOMY,  V.  28,  29.  [192. 

body,  whether  we  be  Jews  or  Gentiles,  whether 
we  be  bond  or  free ;  and  have  been  all  made  to 
drink  info  one  Spirit:"  and  this  he  says  of  all  the 
visible  members  of  Christ's  body°.  Again,  speaking 
of  the  whole  nation  of  Israel,  infants  as  well  as 
adnlts,  he  says,  "  They  were  all  baptized  unto 
Moses,  in  the  cloud,  and  in  the  sea ;  and  did  all  eat 
the  same  spiritual  meat ;  and  did  all  drink  the  same 
spiritual  drink ;  for  they  drank  of  that  Spiritual  Rock 
that  followed  them :  and  that  Rock  zvas  Christ^." 
Yet  behold,  in  the  very  next  verse  he  tells  us,  that 
"  with  many  of  them  God  was  displeased,  and  over- 
threw them  in  the  wilderness."  In  another  place  he 
speaks  yet  more  strongly  still :  "As  many  of  you," 
says  he,  "  as  are  baptized  into  Christ,  have  put  on 
Christ  \"  Here  we  see  what  is  meant  by  the 
expression  "  baptized  into  Christ :"  it  is  precisely  the 
same  expression  as  that  before  mentioned,  of  the 
Israelites  being  "  baptized  unto  Moses ;"  (the  pre- 
position ety  is  used  in  both  places ;)  it  includes  all 
that  had  been  initiated  into  his  religion  by  the  rite 
of  baptism  :  and  of  them  universally  does  the  Apostle 
say,  "  Thei/  have  put  on  Christ."  Now  I  ask.  Have 
not  the  persons  who  scruple  the  use  of  that  prayer 
in  the  Baptismal  Service,  equal  reason  to  scruple  the 
use  of  these  different  expressions  ? 

Again — St.  Peter  says,  "  Repent,  and  be  baptized 
every  one  of  you  for  the  remission  of  sins'";"  and  in 
another  place,  "  Baptism  doth  now  save  us'."  And 
speaking  elsewhere  of  baptized  persons  who  were  un- 
fruitful in  the  knowledge  of  our  Lord  Jesus  Christ, 
he  says,  "  He  hath  forgotten  that  he  was  purged 
from  his  old  sins*."  Does  not  this  very  strongly 
countenance  the  idea  which  our  Reformers  enter- 
tained. That  the  remission  of  our  sins,  as  well  as  the 
regeneration  of  our  souls,  is  an  attendant  on  the 
baptismal  rite  ?  Perhaps  it  will  be  said,  that  the 
inspired  writers  spake  of  persons  who  had  been  bap- 
tized at  an  adult  age.     But,  if  they  did  so  in  some 

o  1  Cor.  xii.  13—27.  p  1  Cor.  x.  1—4.  i  Gal.  iii.  27. 

r  Acts  ii.  38,  39.  »  1  Pet.  iii.  21.  *  2  Pet.  i.  9. 


192.1  EXCELLENCY  OF  THE  LITURGY.  ^59 

places,  they  certainly  did  not  in  others ;  and,  where 
they  did  not,  they  must  be  understood  as  compre- 
hending all,  whether  infants  or  adults  :  and  therefore 
the  language  of  our  Liturgy,  which  is  not  a  whit 
stronger  than  theirs,  may  be  both  subscribed  and 
used  without  any  just  occasion  of  offence. 

Let  me  then  speak  the  truth  before  God :  Though 
I  am  no  Arminian,  I  do  think  that  the  refinements 
of  Calvin  have  done  great  harm  in  the  Church  :  they 
have  driven  multitudes  from  the  plain  and  popular 
way  of  speaking  used  by  the  inspired  writers,  and 
have  made  them  unreasonably  and  unscripturally 
squeamish  in  their  modes  of  -  expression ;  and  I 
conceive  that,  the  less  addicted  any  person  is  to 
systematic  accuracy,  the  more  he  will  accord  with 
the  inspired  writers,  and  the  more  he  will  approve 
of  the  views  of  our  Reformers.  I  do  not  mean 
however  to  say,  that  a  slight  alteration  in  two  or 
three  instances  would  not  be  an  improvement ;  since 
it  would  take  off  a  burthen  from  many  minds,  and 
supersede  the  necessity  of  laboured  explanations : 
but  I  do  mean  to  say,  that  there  is  no  such  objection 
to  these  expressions  as  to  deter  any  conscientious 
person  from  giving  his  unfeigned  assent  and  consent 
to  the  Liturgy  altogether,  or  from  using  the  parti- 
cular expressions  which  we  have  been  endeavouring 
to  explain. 

The  other  objection  is.  That  the  use  of  a  Liturgy 
necessarily  generates  formality. 

We  have  before  acknowledged  that  the  repetition 
of  a  form  is  less  likely  to  arrest  the  attention,  than 
that  which  is  novel :  but  we  by  no  means  concede 
that  it  necessarily  generates  formality :  on  the  con- 
trary, we  affirm,  that  if  any  person  come  to  the 
service  of  the  Church  with  a  truly  spiritual  mind, 
he  will  find  in  our  Liturgy  what  is  calculated  to  call 
forth  the  devoutest  exercises  of  his  mind,  far  more 
than  in  any  of  the  extemporaneous  prayers  which  he 
would  hear  in  other  places. 

We  forbear  to  enter  into  a  fuller  elucidation  of 
this  point  at  present,  because  we  should  detain  you 


2G0  DEUTERONOMY,  V.  28,  29.  [192. 

too  long;  and  we  shall  have  a  better  opportunity 
of  doing  it  in  our  next  Discourse.  But  we  would 
here  entreat  you  all  so  far  to  bear  this  objection  in 
your  minds,  as  to  cut  off  all  occasion  for  it  as  much 
as  possible,  and,  by  the  devout  manner  of  your 
attendance  on  the  services  of  the  Church,  to  shew, 
that  though  you  worship  God  with  a  form,  you  also 
worship  him  in  spirit  and  in  truth.  Dissenters 
themselves  know  that  the  repetition  of  favourite 
hymns  does  not  generate  formality ;  and  they  may 
from  thence  learn,  that  the  repetition  of  our  excel- 
lent Liturgy  is  not  really  open  to  that  objection. 
But  they  will  judge  from  what  they  see  amongst 
us :  if  they  see  that  the  prayers  are  read  amongst 
us  without  any  devotion,  and  that  those  who  hear 
them  are  inattentive  and  irreverent  during  the  ser- 
vice, they  will  not  impute  these  evils  to  the  true 
and  proper  cause,  but  to  the  Liturgy  itself:  and  it 
is  a  fact,  that  they  do  from  this  very  circumstance 
derive  great  advantage  for  the  weakening  of  men's 
attachment  to  the  Established  Church,  and  for  the 
augmenting  of  their  own  societies.  Surely  then  it 
becomes  us,  who  are  annually  sending  forth  so 
many  ministers  into  every  quarter  of  the  land,  to 
pay  particular  attention  to  this  point.  I  am  well 
aware,  that  where  such  multitudes  of  young  men 
are,  it  is  not  possible  so  to  control  the  inconside- 
rateness  of  youth,  as  to  suppress  all  levity,  or  to 
maintain  that  complete  order  that  might  be  wished ; 
but  I  know  also,  that  the  ingenuousness  of  youth  is 
open  to  conviction  upon  a  subject  like  this,  and  that 
even  the  strictest  discipline  upon  a  point  so  inter- 
woven with  the  honour  of  the  Establishment  and 
the  eternal  interests  of  their  own  souls,  would,  in  a 
little  time,  meet  with  a  more  cordial  concurrence 
than  is  generally  imagined :  it  would  commend  itself 
to  their  consciences,  and  call  forth,  not  only  their 
present  approbation,  but  their  lasting  gratitude : 
and  if  those  who  are  in  authority  amongst  us  would 
lay  this  matter  to  heart,  and  devise  means  for  the 
carrying   it  into  full  effect,    more  would   be   done 


192.3  EXCELLENCY  OF  THE  LITURGY.  261 

for  the  upholding  of  the  Estabhshment,  than  by  ten 
thousand  Discourses  in  vindication  of  it ;  and  verily, 
if  but  the  smallest  progress  should  be  made  in  it, 
I  should  think  that  I  had  "  not  laboured  in  vain. 


or  run  in  vain." 


But  let  us  not  so  think  of  the  Establishment  as  to 
forget  our  own  souls :  for,  after  all,  the  great  ques- 
tion for  the  consideration  of  us  all  is.  Whether  we 
ourselves  are  accepted  in  the  use  of  these  prayers  ? 
And  here,  it  is  not  outward  reverence  and  decorum 
that  will  suffice ;  the  heart  must  be  engaged,  as 
well  as  the  lips.  It  will  be  to  little  purpose  that  God 
should  say,  respecting  us,  "  They  have  well  said  all 
that  they  have  spoken,"  unless  he  see  his  own  wish 
also  accomplished,  "  O  that  there  were  in  them 
such  an  heart !"  Indeed  our  prayers  will  be  no  more 
than  a  solemn  mockery,  if  there  be  not  a  corre- 
spondence between  the  words  of  our  lips  and  the 
feeling  of  our  own  souls :  and  his  answer  to  us  will 
be,  like  that  to  the  Jews  of  old,  ''  Ye  hypocrites, 
in  vain  do  ye  worship  me."  Let  all  of  us  then  bring 
our  devotions  to  this  test,  and  look  well  to  it,  that, 
with  "  the  form,  we  have  also  the  power  of  god- 
liness." We  are  too  apt  to  rush  into  the  divine 
presence  without  any  consciousness  of  the  impor- 
tance of  the  work  in  which  we  are  going  to  be 
engaged,  or  any  fear  of  His  majesty,  whom  we  are 
going  to  address.  If  we  would  prevent  formality 
in  the  house  of  God,  we  should  endeavour  to  carry 
thither  a  devout  spirit  along  with  us,  and  guard 
against  the  very  first  incursion  of  vain  thoughts  and 
foolish  imaginations.  Let  us  then  labour  to  attain 
such  a  sense  of  our  own  necessities,  and  of  God's 
unbounded  goodness,  as  shall  produce  a  fixedness 
of  mind,  whenever  we  draw  nigh  to  God  in  prayer ; 
and  for  this  end,  let  us  ask  of  God  the  gift  of  his 
Holy  Spirit  to  help  our  infirmities :  and  let  us  never 
think  that  we  have  used  the  Liturgy  to  any  good 
purpose,  unless  it  bring  into  our  bosoms  an  inward 
witness  of  its  utility,  and  a  reasonable  evidence  of 
our  acceptance  with  God  in  the  use  of  it. 


262  DEUTERONOMY,  V.  28,  29.  [193. 

CXCIII. 

EXCELLENCY    OF    THE    LITURGY. 

Deut.  V.  28,  29.   They  have  ivell  said  all  that  they  have  spoken  : 
0  that  there  were  such  an  heart  in  them! 

IN  our  preceding  Discourses  on  this  text,  we  first 
entered  distinctly  and  fully  into  its  true  import,  and 
then  applied  it,  in  an  accommodated  sense,  to  the 
Liturgy  of  our  Established  Church.  The  utility  of  a 
Liturgy  being  doubted  by  many,  we  endeavoured  to 
vindicate  the  use  of  it,  as  lawful  in  itself,  expedient 
for  us,  and  acceptable  to  God.  But  it  is  not  a  mere 
vindication  only  which  such  a  composition  merits  at 
our  hands  :  the  labour  bestowed  upon  it  has  been 
exceeding  great :  our  first  Reformers  omitted  nothing 
that  could  conduce  to  the  improvement  of  it :  they 
consulted  the  most  pious  and  learned  of  foreign 
divines,  and  submitted  it  to  them  for  their  correc- 
tion ;  and,  since  their  time,  there  have  been  frequent 
revisions  of  it,  in  order  that  every  expression  which 
could  be  made  a  subject  of  cavil,  might  be  amended: 
by  which  means,  it  has  been  brought  to  such  a  state 
of  perfection,  as  no  human  composition  of  equal  size 
and  variety  can  pretend  to. 

To  display  its  excellence,  is  the  task,  which,  agree- 
ably to  the  plan  before  proposed,  is  now  assigned  us ; 
and  we  enter  upon  it  with  pleasure ;  in  the  hope, 
that  those  who  have  never  yet  studied  the  Liturgy, 
will  learn  to  appreciate  its  value ;  and  that  all  of  us 
may  be  led  to  a  more  thankful  and  profitable  use  of 
it  in  future. 

To  judge  of  the  Liturgy  aright,  we  should  contem- 
plate. Its  spiritualHij  and  purity — Its  fulness  and  suit- 
ableness— Its  moderation  and  candour. 

L  Its  spirituality  and.  purity. 

It  is  well  known  that  the  services  of  the  Church 
of  Rome,  from  whose  communion  we  separated, 
were  full  of  superstition  and  error  :  they  taught  the 
people  to  rest  in  carnal  ordinances,  without  either 


193. J  EXCELLENCY  OF  THE  LITURGY.  263 

stimulating  them  to  real  piety,  or  establishing  them 
on  the  foundation  which  God  has  laid.  They  con- 
tained, it  is  true,  much  that  was  good ;  but  they 
were  at  the  same  time  so  filled  with  ceremonies  of 
man's  invention,  and  with  doctrines  repugnant  to  the 
Gospel,  that  they  tended  only  to  deceive  and  ruin  all 
who  adhered  to  them.  In  direct  opposition  to  those 
services,  we  affirm,  that  the  whole  scope  and  ten- 
dency of  our  Liturgy  is  to  raise  our  minds  to  a  holy 
and  heavenly  state,  and  to  build  us  up  upon  the  Lord 
Jesus  Christ  as  the  only  foundation  of  a  sinner's 
hope. 

Let  us  look  at  the  stated  services  of  our  Church ; 
let  us  call  to  mind  all  that  we  have  heard  or  uttered, 
from  the  Introductory  Sentences  which  were  to  pre- 
pare our  minds,  to  the  Dismission  Prayer  which 
closes  the  whole :  there  is  nothing  for  show,  but  all 
for  edification  and  spiritual  improvement.  Is  hu- 
mility the  foundation  of  true  piety  ?  what  deep  humi- 
liation is  expressed  in  the  General  Confession,  and 
throughout  the  Litany ;  as  also  in  supplicating  for- 
giveness, after  every  one  of  the  Commandments,  for 
our  innumerable  violations  of  them  all !  Is  faith  in 
the  Lord  Jesus  Christ  the  way  appointed  for  our 
reconciliation  with  God  ?  we  ask  for  every  blessing 
solely  in  his  name  and  for  his  sake ;  and  with  the 
holy  vehemence  of  importunity,  we  urge  with  him 
the  consideration  of  all  that  he  has  done  and  suffered 
for  us,  as  our  plea  for  mercy ;  and,  at  the  Lord's 
supper,  we  mark  so  fully  our  affiance  in  his  atoning 
blood,  that  it  is  impossible  for  any  one  to  use  those 
prayers  aright,  without  seeing  and  feeling  that  ''  there 
is  no  other  name  under  heaven  but  his,  whereby  we 
can  be  saved." 

The  same  we  may  observe  respecting  the  Occa- 
sional Services  of  our  Church.  From  our  very  birth 
even  to  the  grave,  our  Church  omits  nothing  that  can 
tend  to  the  edification  of  its  members.  At  our  first 
introduction  into  the  Church,  with  what  solemnity 
are  we  dedicated  to  God  in  our  Baptismal  Service ! 
What    pledges    does    our   Church   require   of    our 


264  DEUTERONOMY,  V.  28,  29.  [l93. 

Sponsors,  that  we  shall  be  brought  up  in  the  true 
faith  and  fear  of  God ;    and  how  earnestly  does  she 
lead  us  to  pray  for  a  progressive,  total,  and  perma- 
nent renovation    of  our  souls  !     No  sooner  are  we 
capable  of  receiving  instruction,  than  she  provides 
for  us,  and  expressly  requires  that  we  be  well  in- 
structed in,  a  Catechism,  so  short  that  it  burthens 
the  memory  of  none,  and  so  comprehensive  that  it 
contains  all  that  is  necessary  for  our  information  at 
that  early  period  of  our  life.     When  once  we  are 
taught,  by  that,  to  know  the  nature  and  extent  of 
our  baptismal  vows,  the  Church   calls  upon  us  to 
renew  in  our  own  person  the  vows  that  were  for- 
merly made  for  us  in  our  name ;    and,  in  a  service 
specially  prepared  for  that  purpose,  leads  us  to  con- 
secrate ourselves    to    God;     thus    endeavouring    to 
confirm  us  in  our  holy  resolutions,  and  to  establish 
us  in  the  faith  of  Christ.     Not  content  with  having 
thus  initiated,  instructed,  and  confirmed  her  mem- 
bers in  the  religion  of  Christ,  the  Church  embraces 
every  occasion  of  instilling  into  our  minds  the  know- 
ledge and  love  of  his  ways.     If  we  change  our  con- 
dition in  life,  we  are  required  to  come  to  the  altar  of 
our  God,  and  there  devote  ourselves  afresh  to  him, 
and  implore  his  blessing,  from  which  alone  all  true 
happiness  proceeds.     Are  mercies  and  deliverances 
vouchsafed  to  any,   especially  that  great  mercy   of 
preservation  from  the  pangs  and  perils  of  childbirth? 
the  Church  appoints  a  public  acknowledgment  to  be 
made  to  Almighty  God  in  the  presence  of  the  whole 
congregation,  and  provides  a  suitable  service  for  that 
end.     In  like  manner,  for  every  public  mercy,  or  in 
time  of  any  public  calamity,  particular  prayers  and 
thanksgivings  are  provided  for  our  use.     In  a  time  of 
sickness  there  is  also  very  particular  provision  made 
for  our  instruction  and  consolation  :    and  even  after 
death,  when  she  can  no  more  benefit  the  deceased, 
the  Church  labours  to  promote  the  benefit  of  her  sur- 
viving members,  by  a  service  the  most  solemn  and 
impressive  that  ever  was   formed.     Thus   attentive 
is  she  to  supply  in  every  thing,    as  far  as  human 


193.1  EXCELLENCY  OF  THE  LITURGY.  265 

endeavours  can  avail,  our  spiritual  wants ;  being  de- 
cent in  her  forms,  but  not  superstitious ;  and  strong 
in  her  expressions,  but  not  erroneous.  In  short,  it 
is  not  possible  to  read  the  Liturgy  with  candour,  and 
not  to  see  that  the  welfare  of  our  souls  is  the  one 
object  of  the  whole  ;  and  that  the  compilers  of  it  had 
nothing  in  view,  but  that  in  all  our  works  begun, 
continued,  and  ended  in  God,  we  should  glorify  his 
holy  name. 

II.  The  excellencies  of  our  Liturgy  will  yet  fur- 
ther appear,  while  we  notice,  next,  its  fulness  and 
suitableness. 

Astonishing  is  the  wisdom  with  which  the  Liturgy 
is  adapted  to  the  edification  of  every  member  of  the 
Church.  There  is  no  case  that  is  overlooked,  no  sin 
that  is  not  deplored,  no  want  that  is  not  specified,  no 
blessing  that  is  not  asked:  yet,  whilst  every  parti- 
,  cular  is  entered  into  so  far  that  every  individual  per- 
son may  find  his  own  case  adverted  to,  and  his  own 
wishes  expressed,  the  whole  is  so  carefully  worded, 
that  no  person  is  led  to  express  more  than  he  ought 
to  feel,  or  to  deliver  sentiments  in  which  he  may  not 
join  with  his  whole  heart.  Indeed  there  is  a  minute- 
ness in  the  petitions  that  is  rarely  found  even  in 
men's  private  devotions  ;  and  those  very  particu- 
larities are  founded  in  the  deepest  knowledge  of  the 
human  heart,  and  the  completest  view  of  men's  spi- 
ritual necessities :  for  instance.  We  pray  to  God  to 
deliver  us,  not  only  in  all  time  of  our  tribulation,  but 
in  all  time  of  our  wealth  also  ;  because  we  are  quite 
as  much  in  danger  of  being  drawn  from  God  by  pros- 
perity, as  by  adversity;  and  need  his  aid  as  much  in 
the  one  as  in  the  other. 

In  the  intercessory  part  of  our  devotions  also,  our 
sympathy  is  called  forth  in  behalf  of  all  orders  and 
degrees  of  men,  under  every  name  and  every  cha- 
racter that  can  be  conceived.  We  pray  to  him,  to 
strengthen  such  as  do  stand,  to  comfort  and  help  the 
xveak-hearted,  and  to  raise  up  them  that  fall,  and  finally, 
to  beat  down  Satan  under  our  feet.  We  entreat  him 
also  to  succour,  help,-  and  comfort  all  that  are  in 


266  DEUTERONOMY,  V.  28,  29.  [193. 

danger,  necessity,  and  tribulation.  We  further  sup- 
plicate him  in  behalf  of  all  that  travel,  whether  hij 
land  or  by  zvater,  all  xvomen  labouring  of  child,  cill  sick 
persons,  and  young  children,  and  particularly  entreat 
him  to  have  pity  upon  all  prisoners  and  captives. 
Still  further,  we  plead  with  him  to  defend  and  pro- 
vide for  the  fatherless  children,  and  widows,  and  all 
that  are  desolate  and  oppressed :  and,  lest  any  should 
have  been  omitted,  we  beg  him  "  to  have  mercy  upon 
all  7nen,"  generally,  and  more  particularly,  "  to  for- 
give our  enemies,  pe?'secutors,  and  slanderers,  and  to 
turn  their  hearts."  In  what  other  prayers,  whether 
extemporaneous  or  written,  shall  we  ever  find  such 
diffusive  benevolence  as  this  ? 

In  a  word,  there  is  no  possible  situation  in  which 
we  can  be  placed,  but  the  prayers  are  precisely 
suited  to  us ;  nor  can  we  be  in  any  frame  of  mind, 
wherein  they  will  not  express  our  feelings  as  strongly 
and  forcibly,  as  any  person  could  express  them  even 
in  his  secret  chamber.  Take  a  broken-hearted  peni- 
tent ;  where  can  he  ever  find  words,  wherein  to  sup- 
plicate the  mercy  of  his  God,  more  congenial  with 
his  feelings  than  in  the  Litany,  where  he  renews  his 
application  to  each  Person  of  the  Sacred  Trinity  for 
mercy,  under  the  character  of  a  miserable  sinner  ? 
Hear  him  when  kneeling  before  the  altar  of  his  God: 
"  Almighty  God,  Father  of  our  Lord  Jesus  Christ, 
Maker  of  all  things.  Judge  of  all  men ;  we  acknow- 
ledge and  bewail  our  manifold  sins  and  wickedness, 
which  we  from  time  to  time  most  grievously  have 
committed,  by  thought,  word,  and  deed,  against  thy 
Divine  Majesty,  provoking  most  justly  thy  wrath  and 
indignation  against  us.  We  do  earnestly  repent,  and 
are  heartily  sorry  for  these  our  misdoings  ;  the  re- 
membrance of  them  is  grievous  unto  us,  the  burthen 
of  them  is  intolerable.  Have  mercy  upon  us,  have 
mercy  upon  us,  most  merciful  Father  !  For  thy  Son 
our  Lord  Jesus  Christ's  sake,  forgive  us  all  that  is 
past,  and  grant  that  we  may  ever  hereafter  serve 
and  please  thee  in  newness  of  life,  to  the  honour  and 
glory  of  thy  Name,  through  Jesus  Christ  our  Lord!" 


193.]  EXCELLENCY  OF  THE  LITURGY.  267 

I  may  venture  to  say  that  no  finite  wisdom  could 
suggest  words  more  suited  to  the  feehngs  or  neces- 
sities of  a  penitent,  than  these. 

Take,  next,  a  person  full  of  faith  and  of  the  Holy 
Ghost ;  and  if  he  were  the  devoutest  of  all  the 
human  race,  he  could  never  find  words,  wherein  to 
give  scope  to  all  the  exercises  of  his  mind,  more 
suitable  than  in  the  Te  Deum :  "  We  praise  thee, 
O  God :  we  acknowledge  thee  to  be  the  Lord.  All 
the  earth  doth  worship  thee,  the  Father  everlasting. 
To  thee  all  Angels  cry  aloud,  the  Heavens,  and  all 
the  Powers  therein  :  To  thee  Cherubin  and  Seraphin 
continually  do  cry.  Holy,  Holy,  Holy,  Lord  God  of 
Sabaoth ;  Heaven  and  earth  are  full  of  the  Majesty 
of  thy  Glory." — Hear  him  also  at  the  table  of  the 
Lord  :  "  It  is  very  meet,  right,  and  our  bounden 
duty,  that  we  should  at  all  times,  and  in  all  places, 
give  thanks  unto  thee,  OLord,  Holy  Father,  Almighty, 
Everlasting  God :  Therefore  with  Angels  and  Arch- 
angels, and  with  all  the  company  of  heaven,  we  laud 
and  magnify  thy  glorious  Name;  evermore  praising 
thee,  and  saying.  Holy,  holy,  holy.  Lord  God  of 
hosts,  heaven  and  earth  are  foil  of  thy  glory  :  Glory 
be  to  thee,  O  Lord  most  High." 

Even  where  there  are  no  particular  exercises  of 
the  mind,  the  Liturgy  is  calculated  to  produce  the 
greatest  possible  good :  for  the  gravity  and  sobriety 
of  the  whole  service  are  fitted  to  impress  the  most 
careless  sinner;  whilst  the  various  portions  of  Scrip- 
ture that  are  read  out  of  the  Old  and  New  Testament, 
not  only  for  the  Lessons  of  the  day,  but  from  the 
Psalms  also,  and  from  the  Epistles  and  Gospels,  are 
well  adapted  to  arrest  the  attention  of  the  thought- 
less, and  to  convey  instruction  to  the  most  ignorant. 
Indeed  I  consider  it  as  one  of  the  highest  excellen- 
cies of  our  Liturgy,  that  it  is  calculated  to  make  us 
'vvise,  intelligent,  and  sober  Christians :  it  marks  a 
golden  mean ;  it  affects  and  inspires  a  meek,  humble, 
modest,  sober  piety,  equally  remote  from  the  unmean- 
ing coldness  of  a  formalist,  the  self-importance  of  a 
systematic  dogmatist,  and  the  unhallowed  fervour  of  a 


268  DEUTERONOMY,  V.  28,  29.  [193. 

wild  enthusiast.  A  tender  seriousness,  a  meek  devotion, 
and  an  /rumble  joy,  are  the  quahties  which  it  was 
intended,  and  is  calculated,  to  produce  in  all  her 
members. 

III.  It  remains  that  we  yet  further  trace  the  excel- 
lence of  our  Liturgy,  in  its  moderation  and  candour. 

The  whole  Christian  world  has  from  time  to  time 
been  agitated  with  controversies  of  different  kinds ; 
and  human  passions  have  grievously  debased  the 
characters  and  actions  even  of  good  men  in  every 
age.  But  it  should  seem  that  the  compilers  of  our 
Liturgy  were  inspired  with  a  wisdom  and  moderation 
peculiar  to  themselves.  They  kept  back  no  truth 
whatever,  through  fear  of  giving  offence ;  yet  were 
careful  so  to  state  every  truth,  as  to  leave  those  in- 
excusable who  should  recede  from  the  Church  on 
account  of  any  sentiments  which  she  maintained. 
In  this,  they  imitated  the  inspired  penmen  ;  who  do 
not  dwell  on  doctrines  after  the  manner  of  human 
systems,  but  introduce  them  incidentally,  as  it  were, 
as  occasion  suggests,  and  bring  them  forward  always 
in  connexion  with  practical  duties.  The  various  per- 
fections of  God  are  all  stated  in  different  parts  ;  but 
all  in  such  a  way,  as,  withou^t  affording  any  occasion 
for  dispute,  tends  effectually  to  encomage  us  in  our 
addresses  to  him.  The  Godhead  of  Christ  is  con- 
stantly asserted,  and  different  prayers  are  expressly 
addressed  to  him ;  but  nothing  is  said  in  a  way  of 
contentious  disputation.  The  influences  of  the  Holy 
Spirit,  from  whom  all  holy  desires,  all  good  counsels, 
and  all  just  works  do  proceed,  are  stated;  and  "the 
inspiration  of  the  Holy  Spirit  is  sought,  in  order  that 
we  may  perfectly  love  God,  and  worthily  magnify 
his  holy  Name  :"  but  all  is  conveyed  in  a  way  of 
humble  devotion,  without  reflections  upon  others,  or 
even  a  word  that  can  lead  the  thoughts  to  contro- 
versy of  any  kind.  Even  the  deepest  doctrines  of 
our  holy  religion  are  occasionally  brought  forth  in  a 
practical  view  (in  which  view  alone  they  ought  to  be 
regarded ;)  that,  whilst  we  contemplate  them  as 
truths,  we  may  experience  their  sanctifying  efficacy 


193.1  EXCELLENCY  OF  THE  LITURGY.  269 

on  our  hearts.  The  truth,  the  whole  truth,  is 
brought  forward,  without  fear ;  but  it  is  brought 
forward  also  without  offence  :  all  is  temperate  ;  all  is 
candid ;  all  is  practical ;  all  is  peaceful ;  and  every 
word  is  spoken  in  love.  This  is  an  excellency  that 
deserves  particular  notice,  because  it  is  so  contrary 
to  what  is  found  in  the  worship  of  those  whose  ad- 
dresses to  the  Most  High  God  depend  on  the  imme- 
diate views  and  feelings  of  an  individual  person, 
which  may  be,  and  not  unfrequently  are,  tinctured 
in  a  lamentable  degree  by  party  views  and  unhal- 
lowed passions.  And  we  shall  do  well  to  bear  in 
mind  this  excellency,  in  order  that  we  may  imitate 
it ;  and  that  we  may  shew  to  all,  that  the  moderation 
which  so  eminently  characterizes  the  Offices  of  our 
Church,  is  no  less  visible  in  all  her  members. 

Sorry  should  I  be,  when  speaking  on  this  amiable 
virtue,  to  transgress  it  even  in  the  smallest  degree : 
but  I  appeal  to  all  who  hear  me,  whether  there  be 
not  a  want  of  this  virtue  in  the  temper  of  the  present 
times  ;  and  whether  if  our  Reformers  themselves 
were  to  rise  again  and  live  amongst  us,  their  pious 
sentiments  and  holy  lives  would  not  be,  with  many, 
an  occasion  of  offence  ?  I  need  not  repeat  the  terms 
which  are  used  to  stigmatize  those  who  labour  to 
walk  in  their  paths  ;  nor  will  I  speak  of  the  jealousies 
which  are  entertained  against  those,  who  live  only  to 
inculcate  what  our  Reformers  taught.  You  need  not 
be  told  that  even  the  moderate  sentiments  of  our 
Reformers  are  at  this  day  condemned  by  many  as 
dangerous  errors ;  and  the  very  exertions,  whereby 
alone  the  knowledge  of  them  can  be  communicated 
unto  men,  are  imputed  to  vanity,  and  loaded  with 
blame.  But,  though  I  thus  speak,  I  must  acknow- 
ledge, to  the  glory  of  God,  that  in  no  place  have  mo- 
deration and  candour  shone  more  conspicuous,  than 
in  this  distinguished  seat  of  literature  and  science : 
and  I  pray  God,  that  the  exercise  of  these  virtues 
may  be  richly  recompensed  from  the  Lord  into  every 
bosom,  and  be  followed  with  all  the  other  graces  that 
accompany  salvation. 


270  DEUTERONOMY,  V.  28, 29.  [193. 

From  this  view  of  our  subject  it  wdll  be  naturally 
asked.  Do  I  then  consider  the  Liturgy  as  altogether 
perfect  ?  I  answer,  No  :  it  is  a  human  composition  ; 
and  there  is  nothing  human  that  can  claim  so  high  a 
title  as  that  of  absolute  perfection.  There  are  cer- 
tainly some  few  expressions  which  might  be  altered 
for  the  better,  and  which  in  all  probability  would 
have  been  altered  at  the  Conference  which  was  ap- 
pointed for  the  last  revision  of  it,  if  the  unreasonable 
scrupulosity  of  some,  and  the  unbending  pertinacity 
of  others,  had  not  defeated  the  object  of  that  as- 
sembly. I  have  before  mentioned  two,  which,  though 
capable  of  being  vindicated,  might  admit  of  some 
improvement.  And,  as  I  have  been  speaking  strongly 
of  the  moderation  and  candour  of  the  Liturgy,  I  will 
here  bring  forward  the  only  exception  to  it  that  I  am 
aware  of ;  and  that  is  found  in  the  Athanasian  Creed. 
The  damnatory  clauses  contained  in  that  Creed,  do 
certainly  breathe  a  very  chff'erent  spirit  from  that 
which  pervades  every  other  part  of  our  Liturgy.  As 
to  the  doctrine  of  the  Creed,  it  is  perfectly  sound, 
and  such  as  ought  to  be  universally  received.  But 
it  is  matter  of  regi'et  that  any  should  be  led  to  pro- 
nounce a  sentence  of  damnation  against  their  fellow- 
creatures,  in  any  case  where  God  himself  has  not 
clearly  and  certainly  pronounced  it.  Yet  whilst  I 
say  this,  permit  me  to  add,  that  I  think  this  Creed 
does  not  express,  nor  ever  was  intended  to  express, 
so  much  as  is  generally  supposed.  The  part  prin- 
cipally objected  to,  is  that  whole  statement,  which 
is  contained  between  the  first  assertion  of  the  doc- 
trine of  the  Trinity,  and  the  other  articles  of  our 
faith :  and  the  objection  is,  that  the  damnatory 
clauses  which  would  be  justifiable,  if  confined  to  the 
general  assertion  respecting  the  doctrine  of  the 
Trinity,  become  unjustifiable,  when  extended  to  the 
whole  of  that  which  is  annexed  to  it.  But,  if  we 
suppose  that  this  intermediate  part  was  intended  as 
an  explanation  of  the  doctrine  in  question,  we  still,  I 
think,  ought  not  to  be  understood  as  affirming  re- 
specting that  explanation  all  that  we  affirm  respecting 


193.]  EXCELLENCY  OF  THE  LITURGY.  g71 

the  doctrine  itself.  If  any  one  will  read  the 
Athanasian  Creed  with  attention,  he  will  find  three 
damnatory  clauses ;  one  at  the  beginning,  which  is 
confined  to  the  general  doctrine  of  the  Trinity  ;  ano- 
ther at  the  close  of  what,  for  argument  sake,  we  call 
the  explanation  of  that  doctrine  ;  and  another  at  the 
end,  relating  to  the  other  articles  of  the  Creed,  such 
as  the  incarnation,  death,  and  resurrection  of  Christ, 
and  his  coming  at  the  last  day  to  judge  the  world. 
Now,  whoever  will  compare  the  three  clauses,  will 
find  a  marked  difference  between  them  :  those  which 
relate  to  the  general  doctrine  of  the  Trinity,  and  to 
the  other  articles  of  the  Creed,  are  strong ;  asserting 
positively  that  the  points  must  be  believed,  and  that 
too  on  'pain  of  everlasting  damnation :  but  that  which 
is  annexed  to  the  expkmation  of  the  doctrine,  asserts 
only,  that  a  man  who  is  in  earnest  about  his  salva- 
tion ought  to  tlwtk  thus  of  the  Trinity.  The  words 
in  the  original  are.  Qui  vult  ergo  salvus  esse,  ita  de 
Trinitate  sentiat:  and  this  shews  in  what  sense  we 
are  to  understand  the  more  ambiguous  language  of 
our  translation :  '^  He  therefore  that  zvill  be  saved, 
(i.  e.  is  willing  or  desirous  to  be  saved,)  must  thus 
think  (Jet  him  thus  think)  of  the  Trinity."  Thus  it 
appears  that  the  things  contained  in  the  beginning 
and  end  of  the  Creed  are  spoken  of  as  matters  of 
faith  ;  but  this,  which  is  inserted  in  the  midst,  as  a 
matter  of  opi7iion  only :  in  reference  to  the  first  and 
last  parts  the  certainty  of  damnation  is  asserted; 
but  in  reference  to  the  intermediate  part,  nothing  is 
asserted,  except  that  such  are  the  views  which  we 
ought  to  entertain  of  the  point  in  question.  Now  I 
would  ask,  was  this  difference  the  effect  of  chance  ? 
or  rather,  was  it  not  actually  intended,  in  order 
to  guard  against  the  very  objection  that  is  here 
adduced  ? 

This,  then,  is  the  answer  which  we  give,  on  the 
supposition  that  the  part  which  appears  so  objection- 
able, is  to  be  considered  as  an  explanation  of  the 
doctrine  in  question.  But  what,  if  it  was  never 
intended  as  an  explanation  ?  What,  if  it  contains  only 


272  DEUTERONOMY,  V.  28,  29.  [193. 

a  proof  of  that  doctrine,  and  an  appeal  to  our  reason, 
that  that  doctrine  is  true  ?  Yet,  if  we  examine  the 
Creed,  we  shall  find  this  to  be  the  real  fact.  Let  us 
in  few  words  point  out  the  steps  of  the  argument. 

The  Creed  says,  "  The  Catholic  faith  is  this. 
That  we  worship  one  God  in  Trinity,  and  Trinity  in 
Unity  ;  neither  confounding  the  persons,  nor  di\iding 
the  substance :"  and  then  it  proceeds,  "  For  there 
is  one  person  of  the  Father,"  and  so  on ;  and  then, 
aSter  pfovi/ig  the  distinct  personality  of  the  Father, 
of  the  Son,  and  of  the  Holy  Ghost,  and  their  unity 
in  the  Godhead,  it  adds,  "  So  that  in  all  things  as 
is  aforesaid,  the  Unity  in  Trinity,  and  the  Trinity  in 
Unity,  is  to  be  worshipped.  He  therefore  that  will 
be  saved,  must  thus  think  of  the  Trinity."  Here 
are  all  the  distinct  parts  of  an  argument.  The  posi- 
tion affirmed — the  proofs  adduced — the  deduction 
made — and  the  conclusion  drawn  in  reference  to  the 
importance  of  receiving  and  acknowledging  that 
doctrine. 

From  hence,  then,  I  infer,  that  the  damnatory 
clauses  should  be  understood  only  in  reference  to 
the  doctrine  affirmed,  and  not  be  extended  to  the 
parts  which  are  adduced  only  in  confirmation  of  it : 
and,  if  we  believe  that  the  doctrine  of  the  Trinity  is 
a  fundamental  article  of  the  Christian  faith,  we  may 
without  any  breach  of  charity  apply  to  that  doctrine 
what  our  Lord  spake  of  the  Gospel  at  large,  ''  He 
that  believeth  and  is  baptized  shall  be  saved ;  but 
he  that  believeth  not  shall  be  damned." 

Thus,  in  either  view,  the  use  of  the  Creed  may  be 
vindicated :  for,  if  we  consider  the  obnoxious  part  as 
an  explanation,  the  terms  requiring  it  to  be  received 
are  intentionally  softened;  and  if  we  consider  it  as 
a  proof,  it  is  to  the  doctrines  proved,  and  not  to  the 
proof  annexed,  that  the  danmatory  clauses  are  fairly 
applicable. 

Still,  after  all,  I  confess,  that  if  the  same  candour 
and  moderation  that  are  observable  in  all  other  parts 
of  the  Liturgy  had  been  preserved  here,  it  would 
have  been  better.     For  though  I  do  verily  believe. 


193.1  EXCELLENCY  OF  THE  LITURGY.  273 

that  those  who  deny  the  doctrine  of  the  Trinity  are 
in  a  fatal  error,  and  will  find  themselves  so  at  the 
day  of  judgment,  I  would  rather  deplore  the  curse 
that  awaits  them,  than  denounce  it ;  and  rather 
weep  over  them  in  my  secret  chamber,  than  utter 
anathemas  against  them  in  the  house  of  God. 

I  hope  I  have  now  met  the  question  of  our  Liturgy 
fairly.  I  have  not  confined  myself  to  general  asser- 
tions, but  have  set  forth  the  difficulties  which  are 
supposed  to  exist  against  it,  and  have  given  such  a 
solution  of  them  as  I  think  is  sufficient  to  satisfy 
any  conscientious  mind :  though  it  is  still  matter  of 
regret  that  any  laboured  explanation  of  them  should 
be  necessary. 

Now  then,  acknowledging  that  our  Liturgy  is  not 
absolutely  perfect,  and  that  those  who  most  admire 
it  would  be  glad  if  these  few  blemishes  were  re- 
moved; have  we  not  still  abundant  reason  to  be 
thankful  for  it  ?  Let  its  excellencies  be  fairly 
weighed,  and  its  blemishes  will  sink  into  nothing; 
let  its  excellencies  be  duly  appreciated,  and  every 
person  in  the  kingdom  will  acknowledge  himself 
deeply  indebted  to  those,  who  with  so  much  care 
and  piety  compiled  it. 

But  these  blemishes  alone  are  seen  by  multitudes ; 
and  its  excellencies  are  altogether  forgotten :  yea, 
moreover,  frequent  occasion  is  taken  from  these 
blemishes  to  persuade  men  to  renounce  their  com- 
munion with  the  Established  Church,  in  the  hopes 
of  finding  a  purer  worship  elsewhere.  With  what 
justice  such  arguments  are  urged,  will  best  appear 
by  a  comparison  between  the  prayers  that  are  offered 
elsewhere,  and  those  that  are  offered  in  the  Esta- 
blished Church.  There  are  about  eleven  thousand 
places  of  worship  in  the  Established  Church,  and 
about  as  many  out  of  it.  Now  take  the  prayers  that 
are  offered  on  any  Sabbath  in  all  places  out  of  the 
Establishment;  have  them  all  written  down,  and  every 
expression  sifted  and  scrutinized  as  our  Liturgy  has 
been  :  then  compare  them  with  the  prayers  that  have 
been  offered  in  all  the  churches  of  the  kingdom ; 

VOL.  ir.  T 


274  DEUTERONOMY,  V.  28, 29.  [193. 

and  see  what  comparison  the  extemporaneous  effu- 
sions will  bear  with  our  pre-composed  forms.  Having 
done  this  for  one  jSabbat//,])Yoceed  to  do  it  for  a  year ; 
and  then,  after  a  similar  examination,  compare  them 
again  :  were  this  done,  (and  done  it  ought  to  be  in 
order  to  form  a  correct  judgment  on  the  case,) 
methinks  there  is  scarcely  a  man  in  the  kingdom  that 
would  not  fall  down  on  his  knees,  and  bless  God  for 
the  Liturgy  of  the  Established  Church. 

All  that  is  wanting  is,  an  heart  suited  to  the  Liturgy, 
and  cast  as  it  were  into  that  mould.  It  may  with 
truth  be  said  of  us,  ^'  They  have  well  said  all  that 
they  have  spoken :  O  that  there  were  in  them  such 
an  heart ! "  Let  us  only  suppose  that  on  any  par- 
ticular occasion  there  were  in  all  of  us  such  a  state 
of  mind  as  the  Liturgy  is  suited  to  express ;  what 
glorious  worship  would  ours  be  !  and  how  certainly 
would  God  dehght  to  hear  and  bless  us !  We  will 
not  say  that  he  would  come  down  and  fill  the  house 
with  his  visible  glory,  as  he  did  in  the  days  of  Moses 
and  of  Solomon ;  but  we  will  say,  that  he  would 
come  down  and  fill  our  ^ouls  with  such  a  sense  of 
his  presence  and  love,  as  would  transform  us  into 
his  blessed  image,  and  constitute  a  very  heaven 
upon  earth.  Let  each  of  us,  then,  adopt  the  wish 
in  our  text,  and  say,  ^'  O  that  there  may  he  in  me 
such  an  heart ! "  Let  us  cultivate  the  moderation  and 
candour  which  are  there  exhibited ;  divesting  our- 
selves of  all  prejudice  against  religion,  and  receiving 
with  impartial  readiness  the  whole  counsel  of  our 
God.  More  particularly,  whenever  we  come  up  to 
the  house  of  God,  let  us  seek  those  very  dispositions 
in  the  use  of  the  Liturgy,  which  our  Reformers  ex- 
ercised in  the  framing  of  it.  Let  us  bring  with  us 
into  the  presence  of  our  God  that  spirituality  of  mind 
that  shall  fit  us  for  communion  with  him,  and  that 
purity  of  heart  which  is  the  commencement  of  the 
divine  image  on  the  soul.  Let  us  study,  whenever 
we  join  in  the  different  parts  of  this  Liturgy,  to  get 
our  hearts  suitably  impressed  with  the  work  in  which 
we  are  engaged ;  that  our  confessions  may  be  humble. 


193.1  EXCELLENCY  OF  THE  LITURGY.  275 

our  petitions  fervent,  our  thanksgivings  devout,  and 
our  whole  souls  obedient  to  the  word  we  hear.  In 
a  word,  let  us  not  be  satisfied  with  any  attainments, 
but  labour  to  be  holy  as  God  himself  is  holy,  and 
perfect  even  as  our  Father  which  is  in  heaven  is  per- 
fect. If  now  a  doubt  remain  on  the  mind  of  any 
individual  respecting  the  transcendent  excellence  of 
the  Liturgy,  let  him  only  take  the  Litany,  and  go 
through  every  petition  of  it  attentively,  and  at  the 
close  of  every  petition  ask  himself.  What  sort  of  a 
person  should  I  be,  if  this  petition  were  so  answered 
to  me,  that  I  lived  henceforth  according  to  it  ?  and 
what  kind  of  a  world  would  this  be,  if  all  the  people 
that  were  in  it  experienced  the  same  answer,  and 
walked  according  to  the  same  model  ?  If,  for  in- 
stance, we  were  all  from  this  hour  delivered  "  from 
all  blindness  of  heart ;  from  pride,  vain-glory,  and 
hypocrisy ;  from  envy,  hatred,  and  malice,  and  all 
uncharitableness  ; "  if  we  were  delivered  also  "  from 
all  other  deadly  sin,  and  from  all  the  deceits  of  the 
world,  the  flesh,  and  the  devil ; "  what  happiness 
should  we  not  possess  ?  How  happy  would  the 
Church  be,  if  it  should  "  please  God  to  illuminate  all 
bishops,  priests,  and  deacons,  with  true  knowledge 
and  understanding  of  his  word,  so  that  both  by  their 
preaching  and  living  they  set  it  forth  and  shew 
it  accordingly ! "  How  blessed  also  would  the  xvhole 
nation  be,  if  it  pleased  God  to  ^^  endue  the  lords  of 
the  council,  and  all  the  nobility,  with  grace,  wisdom, 
and  understanding :  and  to  bless  and  keep  the  ma- 
gistrates, giving  them  grace  to  execute  justice  and 
to  maintain  truth ;  and  further  to  bless  all  his  people 
throughout  the  land ! "  Yea,  what  a  zvorld  would 
this  be,  if  from  this  moment  God  should  "  give  to 
all  nations,  unity,  peace,  and  concord ! "  Were  these 
prayers  on«ce  answered,  we  should  hear  no  more 
complaints  of  our  Liturgy,  nor  ever  wish  for  any 
thing  in  public,  better  than  that  which  is  provided 
for  us.  May  God  hasten  forward  that  happy  day, 
when  all  the  assemblies  of  his  people  throughout  the 
land  shall  enter  fully  into  the  spirit  of  these  prayers, 

T  2 


276  DEUTERONOMY,  V.  28, 29.  [l94. 

and  be  answered  in  the  desire  of  their  hearts ;  re- 
ceiving from  him  an  "  increase  of  grace,  to  hear 
meekly  his  word,  to  receive  it  with  pure  affection, 
and  to  bring  forth  the  fruits  of  the  Spirit ! "  And 
to  us  in  particular  may  he  give,  even  to  every  indi- 
vidual amongst  us,  "  true  repentance ;  and  forgive 
us  all  our  sins,  negligences,  and  ignorances ;  and 
endue  us  with  the  grace  of  his  Holy  Spirit,  that  we 
may  amend  our  lives  according  to  his  holy  word." 
Amen  and  Amen. 


CXCIV. 

EXCELLENCY    OF    THE    LITURGY. 

Deut.  V.  28,  29.    They  have  well  said  all  that  they  have  spoken : 
O  that  there  were  such  an  heart  in  them  ! 

THE  further  we  proceed  in  the  investigation  of 
our  Liturgy,  the  more  we  feel  the  difficulty  of  doing 
justice  to  it.  Such  is  the  spirit  which  it  breathes 
throughout,  that  if  only  a  small  measure  of  its  piety 
existed  in  all  the  different  congregations  in  which  it 
is  used,  we  should  be  as  holy  and  as  happy  a  people 
as  ever  the  Jews  were  in  the  most  distinguished  pe- 
riods of  their  history.  If  this  object  has  not  been  yet 
attained,  it  is  not  the  fault  of  our  Reformers  :  they 
have  done  all  that  men  could  do,  to  transmit  to  the 
latest  posterity  the  blessings  which  they  themselves 
had  received :  and  there  is  not  a  member  of  our 
Church,  who  has  not  reason  to  bless  God,  every  day 
of  his  life,  for  their  labours.  But  they  knew  that  it 
would  be  to  little  purpose  to  provide  suitable  forms 
of  prayer  for  every  different  occasion,  if  they  did  not 
also  secure,  as  far  as  human  wisdom  could  secure,  a 
succession  of  men,  who,  actuated  by  the  same  ardent 
piety  as  themselves,  should  perform  tl>e  different 
offices  to  the  greatest  advantage,  and  carry  on  by 
their  personal  ministrations  the  blessed  work  which 
theij  had  begun.  Here  therefore  they  bestowed  the 
utmost  care  ;  marking  with  precision  what  were  the 
qualifications  requisite  for  the  ministerial  office,  and 


194.1  EXCELLENCY  OF  THE  LITURGY.  277 

binding,  in  the  most  solemn  manner,  all  who  should 
be  consecrated  to  it,  to  a  diligent  and  faithful  dis- 
charge of  their  respective  duties. 

When  we  first  spake  of  the  Liturgy,  we  proposed, 
after  vindicating  its  use,  and  displaying  its  excellency, 
to  direct  your  attention  to  one  particular  part,  which 
on  that  account  we  should  reserve  for  a  distinct  and 
fuller  consideration.  The  part  we  had  in  view  was. 
The  Ordination  Service.  We  are  aware,  indeed,  that 
in  calling  your  attention  so  particularly  to  that,  we 
stand  on  delicate  ground  :  but,  being  aware  of  it,  we 
shall  take  the  greater  care  that  no  one  shall  have 
reason  to  complain  of  want  of  delicacy.  It  is  the  can- 
dour that  has  invariably  manifested  itself  in  this  con- 
gregation, that  emboldens  me  to  bring  this  subject 
before  you.  Any  attempt  to  discuss  the  merits  of  the 
Liturgy  would  indeed  be  incomplete,  if  we  omitted  to 
notice  that  part,  which  so  pre-eminently  displays  its 
highest  excellencies,  and  is  peculiarly  appropriate  to 
the  audience  which  I  have  the  honour  to  address.  I 
trust  therefore  I  shall  not  be  thought  assuming,  as 
though  I  had  any  pretensions  to  exalt  myself  above  the 
least  and  lowest  of  my  brethren.  I  well  know,  that,  if 
my  own  deficiencies  were  far  less  than  they  are,  it 
would  ill  become  me  to  take  any  other  than  the  lowest 
place ;  and  much  more,  when  I  am  conscious  that  they 
are  so  great  and  manifold.  For  my  own  humiliation, 
no  less  than  that  of  others,  I  enter  on  the  task ;  and  I 
pray  God,  that,  whilst  I  am  shewing  what  our  Re- 
formers inculcated  as  pertaining  to  the  pastoral  office, 
we  may  all  apply  the  subject  to  ourselves,  and  entreat 
help  from  God,  that,  as  "we  have  well  said  all  that  we 
have  spoken,  so  there  may  be  in  us  such  an  heart." 

There  are  three  things  to  be  noticed  in  the  Ordina- 
tion Service;  our  p}'ofessio?is,  our  p?'omises,  and  our 
prayers :  after  considering  which,  we  shall  endeavour 
to  excite,  in  all,  that  desire,  which  God  has  so  ten- 
derly, and  so  affectionately,  expressed  in  our  behalf. 

Let  me  begin,  then,  with  calling  your  attention  to 
the  professions  which  we  make,  when  first  we  become 
candidates  for  the  ministerial  office. 


278  DEUTERONOMY,  V.  28,  29.  [194. 

So  sacred  was  the  priesthood  under  the  Law,  that 
no  man  presumed  to  take  it  upon  himself,  but  he  who 
was  called  to  it  by  God,  as  Aaron  was.  And  though 
the  priesthood  of  our  blessed  Lord  was  of  a  totally 
distinct  kind  from  that  which  shadoweth  it  forth, 
"  yet  did  he  not  glorify  himself  to  be  made  an  High- 
Priest,"  but  was  so  constituted  by  his  heavenly  Father, 
who  committed  to  him  that  office  "  after  the  order  of 
Melchizedec."  Some  call  therefore,  as  from  God 
himself,  is  to  be  experienced  by  all  who  devote  them- 
selves to  the  service  of  the  sanctuary.  Of  this  our 
Reformers  were  convinced  :  and  hence  they  required 
the  ordaining  bishop  to  put  to  every  candidate  that 
should  come  before  him,  this  solemn  interrogation ; 
"  Do  you  trust  that  you  are  inwardly  moved  by  the 
Holy  Ghost  to  take  upon  you  this  office  ?"  to  which 
he  answers,  ''  I  trust  so." 

Now  I  am  far  from  intimating  that  this  call,  which 
every  candidate  for  Holy  Orders  professes  to  have  re- 
ceived, resembles  that  which  was  given  to  the  Apostles  : 
it  is  certainly  not  to  be  understood  as  though  it  were 
a  voice  or  suggestion  coming  directly  from  the  Holy 
Ghost ;  for  though  God  may  reveal  his  will  in  this 
manner,  just  as  he  did  in  the  days  of  old,  yet  we 
have  no  reason  to  think  that  he  does.  The  motion 
here  spoken  of  is  less  perceptible  :  it  does  not  carry 
its  own  evidence  along  with  it ;  (as  did  that  which  in 
an  instant  prevailed  on  the  Apostles  to  forsake  their 
worldly  business,  and  to  follow  Christ ;)  but  it  dis- 
poses the  mind  in  a  gradual  and  silent  way  to  enter 
into  the  service  of  God ;  partly  from  a  sense  of  obli- 
gation to  him  for  his  redeeming  love,  partly  from 
a  compassion  for  the  ignorant  and  perishing  mul- 
titudes around  us,  and  partly  from  a  desire  to  be  an 
honoured  instrument  in  the  Redeemer's  hands  to 
establish  and  enlarge  his  kingdom  in  the  world.  Less 
than  this  cannot  reasonably  be  supposed  to  be  com- 
j)rehended  in  that  question  :  and  the  way  to  answer 
it  with  a  good  conscience  is,  to  examine  ourselves 
whether  we  have  an  eye  to  our  own  ease,  honour,  or 
preferment;  or,  whether  we  have  really  a  love  to  the 


194.1  EXCELLENCY  OF  THE  LITURGY.  279 

souls  of  men,  and  a  desire  to  promote  the  honour  of 
our  God?  The  question,  in  this  view  of  it,  gives  no 
scope  for  enthusiasm,  nor  does  it  leave  any  room  for 
doubt  upon  the  mind  of  him  that  is  to  answer  it: 
every  man  may  tell,  whether  he  feels  so  deeply  the 
value  of  his  own  soul,  as  to  be  anxious  also  for  the 
souls  of  others ;  and  whether,  independent  of  worldly 
considerations,  he  has  such  love  to  the  Lord  Jesus 
Christ,  as  to  desire  above  all  things  to  advance  his 
glory.  These  feelings  are  not  liable  to  be  mistaken, 
because  they  are  always  accompanied  with  corre- 
sponding actions,  and  always  productive  of  appro- 
priate fruits. 

Now  in  all  cases  where  this  profession  has  been 
made,  it  may  be  said,  '^  They  have  well  said  all  that 
they  have  spoken."  For  this  profession  is  a  public 
acknowledgment  that  such  a  call  is  necessary:  and 
it  serves  as  a  barrier  to  exclude  from  the  sacred 
office  many,  who  would  otherwise  have  undertaken 
it  from  worldly  motives.  And  though  it  is  true,  that 
too  many  break  through  this  barrier,  yet  it  stands  as 
a  witness  against  them,  and  in  very  many  instances 
an  effectual  witness;  testifying  to  their  consciences, 
that  they  have  come  to  God  with  a  lie  in  their  right 
hand,  and  making  them  to  tremble,  lest  they  should 
be  condemned  at  the  tribunal  of  their  God,  for  having, 
like  Ananias  and  Sapphira,  lied  unto  the  Holy  Ghost. 
Yes,  very  many,  who  have  lightly  uttered  these 
words  when  they  first  entered  into  the  ministry, 
have  been  led  by  them  afterwards  to  examine  their 
motives  more  attentively,  and  to  humble  themselves 
for  the  iniquity  they  have  committed,  and  to  sur- 
render up  themselves  with  redoubled  energy  to  the 
service  of  their  God.  Though  therefore  we  regret 
that  any  should  make  this  profession  on  insufficient 
grounds,  we  rejoice  that  it  is  required  of  all:  and  we 
pray  God,  that  all  who  have  made  it,  may  reconsider 
it  with  the  attention  it  deserves;  and  that  all  who 
propose  to  make  it,  may  pause,  till  they  have  ma- 
turely weighed  the  import  of  their  assertion,  and  can 
call  God  himself  to  attest  the  truth  of  it. 


^80  DEUTERONOMY,  V.  28,  29.  [l94. 

Let  us  next  turn  our  attention  to  the  j)romises,  by 
which  we  bind  ourselves  on  that  occasion. 

In  the  service  for  the  Ordination  of  Priests,  there 
is  an  exhortation  from  the  bishop,  which  every 
minister  would  do  well  to  read  at  least  once  every 
year.  To  give  a  just  view  of  this  part  of  our  Liturgy, 
we  must  briefly  open  to  you  the  contents  of  that 
exhortation;  the  different  parts  of  which  are  after- 
wards brought  before  us  in  the  shape  of  questions, 
to  every  one  of  which  a  distinct  and  solemn  answer 
is  demanded,  as  in  the  presence  of  the  heart-searching 
God.  The  exhortation  consists  of  two  parts ;  in  the 
first  of  which  we  are  enjoined  to  co?iside?'  the  impor- 
tance of  that  high  office  to  which  we  are  called ;  and  in 
the  second,  we  are  urged  to  exert  ourselves  to  the 
uttermost  in  the  discharge  of  it. 

In  reference  to  the  former  of  these,  it  speaks  thus : 
*'  Now  we  exhort  you  in  the  name  of  our  Lord  Jesus 
Christ,  that  you  have  in  remembrance,  into  how  high 
a  dignity,  and  to  how  weighty  an  office  and  charge, 
ye  are  called :  that  is  to  say,  to  be  messengers, 
watchmen,  and  stewards  of  the  Lord ;  to  teach  and 
to  premonish,  to  feed  and  provide  for  the  Lord's 
family;  to  seek  for  Christ's  sheep  that  are  dispersed 
abroad,  and  for  his  children  who  are  in  the  midst  of 
this  naughty  world,  that  they  may  be  saved  through 
Christ  for  ever." 

Where  in  such  few  words  can  we  find  so  striking 
a  representation  of  the  dignity  of  our  office,  as  in  this 
address?  We  are  "messengers"  from  the  Most 
High  God,  to  instruct  men  in  the  knowledge  of  his 
will,  and  to  communicate  to  them  the  glad  tidings  of 
salvation  through  the  mediation  of  his  Son :  we  are 
"  watchmen,"  to  warn  them  of  their  danger,  whilst 
they  continue  without  an  interest  in  Christ :  and  we 
are  "  stewards,"  to  superintend  his  household,  and 
to  deal  out  to  every  one  of  his  servants,  from  day  to 
day,  whatsoever  their  respective  necessities  require. 
Now,  if  we  occupied  such  an  office  in  the  house  of 
an  earthly  monarch  only,  our  dignity  were  great ; 
but  to  be  thus  engaged  in  the  service  of  the  King  of 


194.3  EXCELLENCY  OF  THE  LITURGY.  281 

kings,  is  an  honour  far  greater  than  the  temporal 
government  of  the  whole  universe.  Should  we  not, 
then,  bear  in  mind  what  an  office  is  devolved  upon  us  ? 

From  speaking  thus  respecting  the  dignity  of  the 
ministry,  it  proceeds  to  speak  of  the  importance  of 
the  trust  committed  to  us :  "  Have  always  therefore 
printed  in  your  remembrance,  how  great  a  treasure  is 
committed  to  your  charge :  for  they  are  the  sheep 
of  Christ,  which  he  bought  with  his  death,  and  for 
whom  he  shed  his  blood."  The  congregation  whom 
you  must  serve,  is  "  his  spouse,  and  his  body."  What 
a  tender  and  affecting  representation  is  here!  The 
souls  committed  to  our  care  are  represented  as  "  the 
sheep  of  Christ,  which  he  bought  with  his  death, 
and  for  which  he  shed  his  blood."  What  bounds 
would  there  be  to  our  exertions,  if  we  considered  as 
we  ought,  that  we  are  engaged  in  that  very  work, 
for  which  our  Lord  Jesus  Christ  came  down  from  the 
bosom  of  his  Father,  and  shed  his  blood  upon  the 
cross ;  and  that  to  us  he  looks  for  the  completion  of 
his  efforts  in  the  salvation  of  a  ruined  world?  Further 
still,  they  are  represented  as  "  the  spouse  and  body 
of  Christ,"  whose  welfare  ought  to  be  infinitely  dearer 
to  us  than  life  itself.  We  know  what  concern  men 
would  feel  if  the  life  of  their  own  spouse,  or  of  their 
own  body,  were  in  danger,  though  they  could  only 
hope  to  protract  for  a  few  years  a  frail  and  perishable 
existence:  what,  then,  ought  we  not  to  feel  for  "  the 
spouse  and  body  of  Christ,"  whose  everlasting  welfare 
is  dependent  on  our  exertions ! 

After  thus  impressing  on  our  minds  the  importance 
of  our  office,  the  exhortation  proceeds  in  the  next 
place  to  urge  us  to  a  diligent  performance  of  it.  It 
reminds  us,  that  we  are  answerable  to  God  for  every 
soul  committed  to  our  charge;  that  there  must  be 
no  limit  to  our  exertions,  except  what  the  capacity 
of  our  minds  and  the  strength  of  our  bodies  have 
assigned.  It  calls  upon  us  to  use  all  the  means  in  our 
power  to  qualify  ourselves  for  the  discharge  of  it,  by 
withdrawing  ourselves  from  worldly  cares,  worldly 
pleasures,  worldly  studies,  worldly  habits  and  pursuits 


282  DEUTERONOMY,  V.  28, 29.  [l94. 

of  every  kind,  in  order  to  fix  the  whole  bent  of  our 
minds  on  the  study  of  the  Holy  Scriptures,  and 
of  those  things  which  will  assist  us  in  the  under- 
standing of  them.  It  directs  us  to  be  instant  in 
prayer  to  God  for  the  assistance  of  his  Holy  Spirit, 
by  whose  gracious  influences  alone  we  shall  be  en- 
abled to  fulfil  our  duties  aright.  And,  finally,  it 
enjoins  us  so  to  regulate  our  own  lives,  and  so  to 
govern  our  respective  families,  that  we  may  be 
patterns  to  all  around  us ;  and  that  we  may  be  able 
to  address  our  congregations  in  the  language  of 
St.  Paul,  "  Whatsoever  ye  have  heard  and  seen  in  me, 
do :  and  the  God  of  peace  shall  be  with  you."  But 
it  will  be  satisfactory  to  you  to  hear  the  very  words 
of  the  exhortation  itself:  *'  If  it  shall  happen  the 
same  Church,  or  any  member  thereof,  to  take  any 
hurt  or  hinderance  by  reason  of  your  negligence,  ye 
know  the  greatness  of  the  fault,  and  also  the  horrible 
punishment  that  will  ensue.  Wherefore  consider  with 
yourselves  the  end  of  your  ministry  towards  the  chil- 
dren of  God,  towards  the  spouse  and  body  of  Christ ; 
and  see  that  you  never  cease  your  labour,  your  care 
and  diligence,  until  you  have  done  all  that  lieth  in  you, 
according  to  your  bounden  duty,  to  bring  all  such  as 
are  or  shall  be  committed  to  your  charge  unto  that 
agreement  in  the  faith  and  knowledge  of  God,  and 
to  that  ripeness  and  perfectness  of  age  in  Christ,  that 
there  be  no  place  left  among  you,  either  for  error  in 
religion,  or  for  viciousness  of  life." 

"  Forasmuch  then  as  your  office  is  both  of  so  great 
excellency,  and  of  so  great  difficulty,  ye  see  with 
how  great  care  and  study  ye  ought  to  apply  your- 
selves, as  well  that  ye  may  shew  yourselves  dutiful 
and  thankful  unto  that  Lord  who  hath  placed  you 
in  so  high  a  dignity;  as  also  to  beware  that  neither 
you  yourselves  offend,  nor  be  the  occasion  that  others 
offend.  Howbeit  ye  cannot  have  a  mind  and  will 
thereto  of  yourselves;  for  that  will  and  ability  is 
given  of  God  alone :  therefore  ye  ought,  and  have 
need  to  pray  earnestly  for  his  Holy  Spirit.  And 
seeing  that  you  cannot  by  any  other  means  compass 


194.1  EXCELLENCY  OF  THE  LITURGY.  283 

the  doing  of  so  weighty  a  work,  pertaining  to  the 
salvation  of  man,  but  with  doctrine  and  exhortation 
taken  out  of  the  Holy  Scriptures,  and  with  a  life 
agreeable  to  the  same ;  consider  how  studious  ye 
ought  to  be  in  reading  and  learning  the  Scriptures, 
and  in  framing  the  manners  both  of  yourselves  and  of 
them  that  specially  pertain  unto  you,  according  to 
the  rule  of  the  same  Scriptures  :  and  for  this  self- 
same cause,  how  ye  ought  to  forsake  and  set  aside 
(as  much  as  you  may)  all  worldly  cares  and  studies." 
Here  let  us  pause  a  moment,  to  reflect,  what 
stress  our  Reformers  laid  on  the  Holy  Scriptures, 
as  the  only  sure  directory  for  our  faith  and  practice, 
and  the  only  certain  rule  of  all  our  ministrations. 
They  have  clearly  given  it  as  their  sentiment,  that  to 
study  the  word  of  God  ourselves,  and  to  open  it  to 
others,  is  the  proper  labour  of  a  minister ;  a  labour, 
that  calls  for  all  his  time,  and  all  his  attention :  and, 
by  this  zeal  of  theirs  in  behalf  of  the  Inspired  Volume, 
they  were  happily  successful  in  bringing  it  into 
general  use.  But,  if  they  could  look  down  upon  us 
at  this  time,  and  see  what  an  unprecedented  zeal  has 
pervaded  all  ranks  and  orders  of  men  amongst  us  for 
the  dissemination  of  that  truth,  which  they,  at  the 
expense  of  their  own  lives,  transmitted  to  us ;  how 
would  they  rejoice  and  leap  for  joy  !  Yet,  methinks, 
if  they  cast  an  eye  upon  this  favoured  spot,  and  saw, 
that,  whilst  the  Lord  Jesus  Christ  is  thus  exalted  in 
almost  every  other  place,  we  are  lukewarm  in  his 
cause ;  and  whilst  thousands  all  around  us  are  emu- 
lating each  other  in  exertions  to  extend  his  kingdom 
through  the  world,  we,  who  are  so  liberal  on  other 
occasions,  have  not  yet  appeared  in  his  favour  ;  they 
would  be  ready  to  rebuke  our  tardiness,  as  David 
did  the  indifference  of  Judah,  from  whom  he  had 
reason  to  expect  the  most  active  support ;  ^'  Why 
are  ye  the  last  to  bring  the  king  back  to  his  house  ? 
seeing  the  speech  of  all  Israel  is  come  to  the  king, 
even  to  his  house  ^"  But  I  am  persuaded,  that  there 
is  nothing  wanting  but  that  a  suitable  proposal  be 

a  2  Sam.  xix.  11. 


284  DEUTERONOMY,  V.  28,  29.  [194. 

made  by  some  person  of  influence  amongst  us ;  and 
we  shall  soon  approve  ourselves  worthy  sons  of  those 
pious  ancestors.  I  would  hope  there  is  not  an  indi- 
vidual amongst  us,  who  would  not  gladly  lend  his 
aid,  that  "the  word  of  the  Lord  may  run  and  be 
glorified,"  not  in  this  kingdom  only,  but,  if  possible, 
throughout  all  the  earth. 

But  to  return  to  the  bishop's  exhortation.  "  We 
have  good  hope  that  you  have  well  weighed  and  pon- 
dered these  things  with  yourselves  long  before  this 
time  ;  and  that  you  have  clearly  determined,  by 
God's  grace,  to  give  yourselves  wholly  to  this  office, 
whereunto  it  hath  pleased  God  to  call  you,  so  that, 
as  much  as  lieth  in  you,  you  will  apply  yourselves 
wholly  to  this  one  thing,  and  draw  all  your  cares  and 
studies  this  way :  and  that  you  will  continually  pray 
to  God  the  Father,  by  the  mediation  of  our  only  Sa- 
viour Jesus  Christ,  for  the  heavenly  assistance  of  the 
Holy  Ghost ;  that  by  daily  reading  and  weighing  of 
the  Scriptures,  ye  may  wax  riper  and  stronger  in 
your  ministry,  and  that  ye  may  so  endeavour  your- 
selves from  time  to  time  to  sanctify  the  lives  of  you 
and  yours,  and  to  fashion  them  after  the  rule  and 
doctrine  of  Christ,  that  ye  may  be  wholesome  and 
godly  examples  and  patterns  for  the  people  to  follow." 

After  this,  the  bishop,  calling  upon  the  candidates, 
in  the  name  of  God  and  of  his  Church,  to  give  a  plain 
and  solemn  answer  to  the  questions  which  he  shall 
^jropose  to  them,  puts  the  substance  of  the  exhor- 
tation into  several  distinct  questions  ;  two  of  which 
only,  for  brevity  sake,  we  will  repeat :  "  Will  you  be 
diligent  in  prayers,  and  in  reading  of  the  Holy  Scrip- 
tures, and  in  such  studies  as  help  to  the  knowledge 
of  the  same,  laying  aside  the  study  of  the  world  and 
the  flesh  ?"  To  which  we  answer ;  "  I  will  endeavour 
myself  so  to  do,  the  Lord  being  my  helper."  Then 
he  asks  again ;  "  Will  you  be  diligent  to  frame  and 
fashion  your  own  selves  and  your  families  according 
to  the  doctrine  of  Christ,  and  to  make  both  yourselves 
and  them,  as  much  as  in  you  lieth,  wholesome  ex- 
amples and  patterns  to  the  flock  of  Christ?"     To 


194.]  EXCELLENCY  OF  THE  LITURGY.  285 

which  we  answer,  "  I  will  apply  myself  thereto,  the 
Lord  being  my  helper." 

These  are  the  promises  which  we  make  before 
God  in  the  most  solemn  manner  at  the  time  of  our 
ordination.  Now  I  would  ask,  Can  any  human 
being  entertain  a  doubt,  whether,  in  making  these 
promises,  we  have  not  "  well  said  all  that  we  have 
spoken  ?"  Can  any  of  us  say,  that  too  much  has 
been  required  of  us  ?  Do  we  not  see  and  feel,  that, 
as  the  honour  of  the  office  is  great,  so  is  the  difficulty 
of  performing  it  aright,  and  the  danger  of  performing 
it  in  a  negligent  and  heartless  manner  ?  If  a  man 
undertake  any  office  that  requires  indefatigable  ex- 
ertion, and  that  involves  the  temporal  interests  of 
men  to  a  great  extent,  we  expect  of  that  man  the 
utmost  diligence  and  care.  If,  then,  such  be  ex- 
pected of  the  servants  of  men,  where  temporal  inte- 
rests only  are  affected,  what  must  be  expected  of  the 
servants  of  God,  where  the  eternal  interests  of  men, 
and  the  everlasting  honour  of  God,  are  so  deeply 
concerned?  I  say  again.  We  cannot  but  approve 
the  promises  we  have  made  ;  and,  methinks,  God 
himself,  when  he  heard  our  vows,  expressed  his  ap- 
probation of  them,  saying,  "  They  have  well  said  all 
that  they  have  spoken." 

We  come,  lastly,  to  mention  our  ]}raj/ers,  which 
were  offered  to  God  on  that  occasion. 

And  here  we  have  one  of  the  most  pious  and 
affecting  institutions  that  ever  was  estabhshed  upon 
earth.  The  bishop,  who  during  the  preceding  ex- 
hortation and  questions  has  been  seated  in  his  chair, 
now  rises  up,  and  in  a  standing  posture  makes  his 
earnest  supphcation  to  God  in  behalf  of  all  the  can- 
didates, in  these  words :  "  Almighty  God,  who  hath 
given  you  this  will  to  do  all  these  things,  grant  also 
unto  you  strength  and  power  to  perform  the  same ; 
that  he  may  accomplish  his  work  which  he  has  be- 
gun in  you,  through  Jesus  Christ  our  Lord.  Amen." 
After  this  a  request  is  made  to  the  whole  congrega- 
tion then  present,  to  offer  up  their  prayers  in  secret 
to  God,  and  to  make  their  supphcations  to  God  for 


286  DEUTERONOMY,  V.  28,  29.  [194. 

all  these  things.  And,  that  they  may  have  time  to 
do  so,  it  is  appointed,  that  silence  shall  he  hejH  for  a 
space ;  the  public  services  being  for  a  while  sus- 
pended, in  order  to  give  the  congregation  an  oppor- 
tunity of  pouring  out  their  souls  before  God  in  behalf 
of  the  persons  who  are  to  be  ordained. 

What  an  idea  does  this  give  us  of  the  sanctity  of 
our  office,  and  of  the  need  we  have  of  divine  assist- 
ance for  the  performance  of  it !  and  how  beautifully 
does  it  intimate  to  the  people,  the  interest  they  have 
in  an  efficient  ministry !  Surely,  if  they  felt,  as  they 
ought,  their  need  of  spiritual  instruction,  they  would 
never  discontinue  their  prayers  for  those  who  are 
placed  over  them  in  the  Lord,  but  would  plead  in 
their  behalf  night  and  day. 

After  a  sufficient  time  has  been  allowed  for  these 
private  devotions,  a  hymn  to  the  Holy  Ghost  is  intro- 
duced ;  (the  candidates  all  continuing  in  a  kneeling 
posture;)  a  hymn  which,  in  beauty  of  composition 
and  spirituality  of  import,  cannot  easily  be  surpassed. 
Time  will  not  allow  me  to  make  any  observations 
upon  it ;  but  it  would  be  a  great  injustice  to  our 
Liturgy,  if  I  should  omit  to  recite  it :  and  it  will  be  a 
profitable  employment,  if,  whilst  we  recite  it,  we  all 
adopt  it  as  expressing  our  own  desires,  and  add  our 
Amen  to  every  petition  contained  in  it. 

"  Come,  Holy  Ghost,  our  souls  inspire, 
And  lighten  with  celestial  fire  ! 
Thou  the  anointing  Spirit  art, 
Who  dost  thy  seven-fold  gifts  impart ; 
Thy  blessed  unction  from  above 
Is  comfort,  life,  and  fire  of  love. 
Enable  with  perpetual  light 
The  dulness  of  our  blinded  sight ; 
Anoint  and  cheer  our  soiled  face 
With  the  abundance  of  thy  grace  ; 
Keep  far  our  foes,  give  peace  at  home  ! 
Where  thou  art  Guide,  no  ill  can  come. 
Teach  us  to  know  the  Father,  Son, 
And  Thee,  of  both,  to  be  but  One  ; 
That  through  the  ages  all  along. 
This  may  be  our  endless  song, — 

Praise  to  Thy  eternal  merit, 

Father,  Son,  and  Holy  Spirit ! " 


194.J  EXCELLENCY  OF  THE  LITURGY.  287 

In  this  devout  hymn  the  agency  of  the  Holy  Spirit, 
as  the  one  source  of  hght,  and  peace,  and  hohness, 
is  fully  acknowledged,  and  earnestly  sought  as  the 
necessary  means  of  forming  pastors  after  God's 
heart :  and  it  is  well  entitled  to  the  encomium  which 
has  been  already  so  often  mentioned,  "  They  have 
well  said  all  that  they  have  spoken." 

Passing  over  the  remaining  prayers,  we  conclude 
this  part  of  our  subject  with  observing,  that  no  sooner 
is  the  imposition  of  hands  finished,  and  the  com- 
mission given  to  the  candidates  to  preach  the  Gospel, 
than  the  newly  ordained  consecrate  themselves  to 
God  at  his  table  ;  and  seal,  as  it  were,  their  vows,  by 
partaking  of  the  body  and  blood  of  Christ;  into  whose 
service  they  have  been  just  admitted,  and  whom  they 
have  sworn  to  serve  with  their  whole  hearts. 

Thus  far  then  "  all  is  well  said ;"  and  if  our  hearts 
be  in  unison  with  our  words,  verily  we  shall  have 
reason  to  bless  God  to  all  eternity.  "  O  that  there 
were  in  us  such  an  heart ! " 

Glad  should  I  be,  if  your  time  would  admit  of  it, 
to  set  forth  at  considerable  length  the  benefits  that 
would  accrue  from  a  conformity  of  heart  in  us  to  all 
that  has  been  before  stated  :  but  the  indulgence  with 
which  I  have  hitherto  been  favoured  must  not  be 
abused.  I  shall  therefore  close  the  subject  with  only 
two  reflections,  illustrative  of  the  wish  contained  in 
the  text. 

First,  if  such  an  heart  were  in  us,  how  happy  should 
we  be  171  our  souls  !  Men  may  be  so  thoughtless,  as 
to  cast  off  all  concern  about  futurity,  and  to  say, 
"  I  shall  have  peace,  though  I  walk  in  the  imagination 
of  my  heart."  But,  if  once  we  begin  to  indulge  any 
serious  reflections,  we  cannot  avoid  thinking  of  our 
responsibility  on  account  of  the  souls  committed  to 
our  charge.  Then,  if  we  bring  to  mind  that  solemn 
declaration  of  God,  that  "  the  souls  of  our  people 
shall  be  required  at  our  hands,"  we  must  of  neces- 
sity tremble  for  our  state.  The  concerns  of  our  oxoii 
souls  are  of  more  weight  than  all  other  things  in  the 
world;  and  the  thought  of  perishing  under  the  weight 


288  DEUTERONOMY,  V.  28,  29.  [l94. 

of  our  own  personal  transgressions  is  inexpressibly 
awful :  but  the  thought  of  perishing  under  the  guilt 
of  destroying  hundreds  and  thousands  of  immortal 
souls,  is  so  shocking,  that  it  cannot  be  endured : 
if  once  admitted  into  the  mind,  it  will  fill  us  with 
consternation  and  terror;  and  the  excuses  which  now 
appear  so  satisfactory  to  us,  will  vanish  like  smoke. 
We  shall  not  then  think  it  sufficient  to  have  fulfilled 
our  duties  by  proxy ;  since  others  can  but  perform 
their  own  duties ;  nor  can  any  diligence  of  theirs 
ever  justify  our  neglect :  having  sworn  for  ourselves, 
we  must  execute  for  ourselves ;  nor  ever  be  satisfied 
with  committing  that  trust  to  others,  which  at  the 
bar  of  judgment  we  must  give  account  of  for  our- 
selves. Nor  shall  we  then  think  it  sufficient  to  plead, 
that  we  have  other  engagements,  which  interfere  with 
the  discharge  of  our  ministerial  duties ;  unless  we  can 
be  assured,  that  God  will  wave  his  claims  upon  us,  and 
acknowledge  the  labours  which  we  have  undertaken 
for  our  temporal  advantage,  more  important  than 
those  which  respect  his  honour,  and  man's  salvation. 
On  the  other  hand,  if  we  have  the  testimony  of  our 
own  consciences,  that  we  have  endeavoured  faith- 
fully to  perform  our  ordination  vows,  and  to  execute, 
though  with  much  imperfection,  the  work  assigned 
us,  we  shall  lift  up  our  heads  with  joy.  Matter  for 
deep  humiliation,  indeed,  even  the  most  laborious 
ministers  will  find ;  but  at  the  same  time  they  will 
have  an  inward  consciousness,  that  they  have 
exerted  themselves  sincerely  for  God,  though  not 
so  earnestly  as  they  might :  and,  in  the  hope  that  the 
Saviour,  whose  love  they  have  proclaimed  to  others, 
will  have  mercy  upon  them,  they  cast  themselves 
on  him  for  the  acceptance  of  their  services,  and 
expect,  through  him,  the  salvation  of  their  souls. 
Moreover,  if  we  have  been  diligent  in  the  discharge 
of  our  high  office,  we  shall  have  a  good  hope 
that  we  have  been  instrumental  to  the  salvation  of 
others,  whom  we  shall  have  as  our  joy  and  crown 
of  rejoicing  in  the  last  day.  With  these  prospects 
before  us,  we  shall  labour  patiently,  waiting,  like  the 


194.]  EXCELLENCY  OF  THE  LITURGY.  289 

husbandman,  for  a  distant  harvest.  Trials  we  shall 
have,  of  many  kinds ;  and  many,  arising  solely  from 
our  fidelity  to  God:  but  we  shall  bear  up  under 
them,  going  "  through  evil  report  and  good  report," 
till  we  have  fought  our  fight,  and  finished  our  course : 
and  then  at  last  we  shall  be  welcomed  as  faithful 
servants  into  the  joyous  presence  of  our  Lord.  Who 
would  not  wish  for  such  happiness  as  this?  Only 
then  let  our  hearts  experience  what  our  lips  have 
uttered,  and  that  happiness  is  ours:  only  let  our 
professions  be  verified,  our  promises  fulfilled,  and 
our  prayers  realized,  and  all  will  be  well :  God  will 
see  in  us  the  heart  which  he  approves,  and  will 
honour  us  with  testimonies  of  his  approbation  to  all 
eternity. 

My  second  observation  is.  If  there  were  in  us  such 
an  heart,  what  blessings  would  result  to  all  around  us! 
The  careless  minister  may  spend  many  years  in  a 
populous  parish,  and  yet  never  see  one  sinner  con- 
verted from  the  error  of  his  ways,  or  turned  unto 
God  in  newness  of  life.  But  the  faithful  servant  of 
Jehovah  will  have  some  fruit  of  his  ministry.  God 
will  answer  to  him  that  prayer  at  the  close  of  the 
ordination  service,  "  Grant  that  Thy  word,  spoken 
by  their  mouths,  may  have  such  success,  that  it  may 
never  be  spoken  in  vain!"  God  indeed  does  not 
make  all  equally  useful ;  but  he  will  leave  none  with- 
out witness,  that  the  word  which  they  preach  is  His 
Word,  and  that  it  is  "  the  power  of  God  unto  the 
salvation  of  men."  Behold,  wherever  such  a  minister 
is  fixed,  what  a  change  takes  place  in  reference  to 
religion !  The  obstinately  wicked,  who  either  hear 
him  with  prejudice  or  turn  their  backs  on  his  mi- 
nistry, may  possibly  be  only  more  hardened  by  the 
means  he  uses  for  their  conversion ;  and  circum- 
stances may  arise,  where  those  who  would  once  have 
plucked  out  their  own  eyes  for  him,  may  become  for 
a  while  his  enemies :  but  still  there  are  many  that  will 
arise  and  call  him  blessed;  many  will  acknowledge 
him  as  their  spiritual  father ;  many  will  bless  God  for 
him,  and  shew  in  their  respective  circles  the  happy 

VOL.  II.  u 


290  DEUTERONOMY,  V.  28, 29.  [l94. 

effects  of  his  ministry.     They  will  love  his  person ; 
they  will  enjoy  his  preaching;  they  will  tread  in  his 
steps;  and  they  will  shine  as  lights  in  a  dark  world. 
What,  then,  might  not  be  hoped  for,  if  all  who  have 
undertaken  the  sacred  office  of  the  ministry,  fulfilled 
their  engagements  in  the  way  we  have  before   de- 
scribed ?     What  if  all  prayed  the  prayers,  instead  of 
reading  them;  and  laboured  out  of  the  pulpit,  as  well 
as  in  it ;  striving  to  bring  all  their  people,  ^'  not  only 
to  the  knowledge  and  love  of  Christ,  but  to  such 
ripeness  and  perfectness  of  age  in  Christ,  as  to  leave 
no  room  among  them,  either  for  error  in  religion,  or 
for  viciousness  of  life  ?"    If  there  were  such  exertions 
made  in  every  parish,  we  should  hear  no  more  com- 
plaints about  the  increase  of  Dissenters.  The  people's 
prejudices  in  general  are  in  favour  of  the  Establish- 
ment :  and  the  more  any  persons  have  considered  the 
excellence  of  the  Liturgy,  the  more  are  they  attached 
to   the   Established  Church.      Some   indeed   would 
entertain  prejudices  against  it,  even  if  all  the  twelve 
Apostles  were  members  of  it,  and  ministered  in  it : 
but,  in  general,  it  is  a  want  of  zeal  in  its  ministers, 
and  not  any  want  of  purity  in  its  institutions,  that 
gives  such  an  advantage  to  Dissenters.     Let  me  not 
be  misunderstood,  as  though  by  these  observations 
I  meant  to   suggest  any  thing  disrespectful  of  the 
Dissenters;  (for  I  honour  all  that  love  the  Lord  Jesus 
Christ  in  sincerity,  of  whatever  church  they  be ;  and 
I  wish  them,  from  my  heart,  every  blessing  that  their 
souls  can  desire :)  but,  whilst  I  see  such  abundant 
means  of  edification  in  the  Church  of  England,  I 
cannot  but  regret  that  any  occasion  should  be  given 
to  men  to  seek  for  that  in  other  places,  which  is  so 
richly  provided  for  them  in  their  own  church.     Only 
let  us  be  faithful  to  our  engagements,  and  our  churches 
will  be  crowded,  our  sacraments  thronged,  our  hearers 
edified :  good  institutions  will  be  set  on  foot ;  liberality 
will  be  exercised,  the  poor  benefited,  the  ignorant 
enlightened,  the  distressed  comforted;  yea,  and  our 
''  wilderness  world  will  rejoice  and  blossom  as  the 
rose."     O  that  we  might  see  this  happy  day;  which. 


194.1  EXCELLENCY  OF  THE  LITURGY.  291 

I  would  fondly  hope,  has  begun  to  dawn!    O  that 
God  would  arise  and  "  take  to  him  his  great  power, 
and  reign  amongst  us!"     O  that  he  might  no  longer 
have  to  express  a  wish,  "  that  there  were  in  us  such 
an  heart ;"  but  rather  have  to  rejoice  over  us  as  pos- 
sessed of  such  an  heart ;  and  that  he  would  magnify 
himself  in   us  as  instruments  of  good  to  a  ruined 
world!     The  Apostle  to  the  Hebrews  represents  all 
the  saints  of  former  ages  as  witnesses  of  the  conduct 
of  those  who  were  then  alive ;   and  he  urges  it  as 
an  argument  with  them  to  exert  themselves  to  the 
uttermost :  "  Having  then,"  says  he,  "  so  great  a  cloud 
of  witnesses,  let  us  lay  aside  every  weight,  and  the 
sin  that  doth  so  easily  beset  us,  and  let  us  run  with 
patience  the  race  that  is  set  before  us."     Thus  let 
us   consider  the  Reformers  of  our   church   as  now 
looking  down  upon  us,  and  filled  with  anxiety  for  the 
success  of  their  labours :   let  us  hear  them  saying, 
'  We   did  all  that  human  foresight   could  do  ;    we 
shewed  to  ministers  what   they   ought  to  be ;    we 
bound  them  by  the  most  solemn  ties  to  walk  in  the 
steps   of  Christ  and  his  Apostles  :    if  any  shall  be 
lukewarm  in  their  office,  we  shall  have  to  appear  in 
judgment  against  them,  and  shall  be  the  means  of 
aggravating  their   eternal  condemnation.'      Let  us, 
I  say,  consider  them  as  spectators  of  our  conduct ; 
and   endeavour   to    emulate    their   pious   examples. 
Let  us  consider,  likewise,  that  the  Liturgy  itself  will 
appear  against  us  in  judgment,  if  we  labour  not  to 
the  utmost  of  our  power  to  fulfil  the  engagements 
which  we  have  voluntarily  entered  into  ;  yea,  God 
himself  will  say  to  us,  ''  Out  of  thine  own  mouth 
will  I  judge  thee,  thou  wicked  servant."     May  God 
enable   us  all  to  lay  these  things  to  heart;    that, 
whether  we  have  already  contracted,  or  are  intending 
at  a  future  period  to  contract,  this  fearful  responsi- 
bility, we  may  duly  consider  what  account  we  shall 
have  to  give  of  it  in  the  day  of  judgment! 


u  2 


292  DEUTERONOMY,  VI.  10—12.  [l95. 

cxcv. 

THE  DANGER  OF  PROSPERITY. 

Dent.  vi.  10 — 12.  It  shall  he,  ivhen  the  Loi-d  thy  God  shall 
Race  brought  thee  into  the  land  tvhich  he  sivareunto  thy  fathers, 
to  Abraham,  to  Isaac,  and  to  Jacob,  to  give  thee  goodly  cities 
tvhich  thou  buildedst  not,  and  houses  full  of  good  things  lohich 
thou  filledst  not,  and  tvells  digged  ivhich  thou  diggedst  not, 
vineyards  and  olive-trees  ivhich  thou  plantedst  not ;  ivhen 
thou  shalt  have  eaten  and  befall ;  then  beware  lest  thou  forget 
the  Lord,  which  brought  thee  forth  out  of  the  land  of  Egypt, 
from  the  house  of  bondage. 

WE  cannot  but  notice  in  this  passage  the  confi- 
dence with  which  Moses  assured  the  Israelites  re- 
specting their  ultimate  success  in  reference  to  their 
occupation  of  the  land  of  Canaan.  They  had  not 
yet  passed  over  Jordan ;  yet  does  he  speak  to  them 
as  if  they  were  in  full  possession  of  the  land  :  so  cer- 
tain was  it  that  God  would  fulfil  to  them  all  the  pro- 
mises which  he  had  made  unto  their  fathers.  At  the 
same  time,  we  cannot  but  be  struck  with  the  intima- 
tion which  is  here  given  of  man's  proneness  to  ingra- 
titude, and  of  the  tendency  of  prosperity  to  deaden 
all  the  finer  feelings  of  the  soul.  The  caution  which 
he  gives  them  will  lead  me  to  set  before  you, 
I.  The  natural  ingratitude  of  man — 
This  will  be  found  uniformly  operating, 
1.  In  relation  to  all  his  temporal  concerns — 

[We  are  struck  with  the  peculiar  goodness  of  God  to 
Israel,  in  putting  them  into  possession  of  so  many  blessings,  for 
which  they  had  never  laboured.  But,  in  truth,  this  was  only 
an  example  of  what  he  has  done  for  man  from  the  beginning 
of  the  world.     x\dam,  when  formed  in  Paradise,  found  every 

comfort  prepared  to  his  hand And  thus  it  is  with  every 

child  that  is  bom  into  the  world.  Every  thing,  according  to 
his  situation  in  life,  is  provided  for  his  accommodation ;  and  he 
has  the  full  benefit  of  the  labours  of  others,  to  which,  of  course, 
he  has  never  contributed  in  the  smallest  particular.  And 
through  the  whole  of  our  lives  we  enjoy  the  same  advantages; 
God  having  so  ordained,  that  every  man,  in  seeking  his  own 
welfare,  shall  contribute  to  the  welfare  of  those  around  him. 
One  man  "builds  houses;"  another  "fills  them  with  good 
things;"  another  "digs  wells;"  another  plants  trees  of  different 


195.1  THE  DANGER  OF  PROSPERITY.  293; 

descriptions ;  and  all,  in  following  their  respective  occupations, 
provide  accommodations  for  others,  wliich  it  would  have  been 
impossible  for  them  ever  to  have  enjoyed,  but  for  this  ordina- 
tion of  God,  who  has  made  private  interest  the  means  of 
advancing  the  pubHc  welfare.  The  only  difference  between  the 
Israelites  and  us,  in  this  respect,  is,  that  what  they  gained  by 
a  bloody  extermination  of  the  inhabitants,  we  enjoy  in  a  sweet 
and  peaceful  participation  with  the  lawful  owners. 

Now,  of  course,  it  may  well  be  expected  that  we  should 
trace  all  these  blessings  to  their  proper  source,  and  be  filled 
with  thankfulness  to  God,  as  the  author  and  giver  of  them  all. 
But  the  evil  against  which  the  Israelites  were  cautioned,  is 
realized  amongst  us,  to  a  great  extent:  we  rest  in  the  gift, 
and  forget  the  Giver.  In  as  far  as  we  have  any  thing  to  do  in 
providing  these  things  for  ourselves,  we  run  into  the  very  same 
error  against  which  they  were  cautioned ;  ascribing  the  attain- 
ment of  them  to  our  own  skill  or  prowess,  instead  of  regarding 
them  altogether  as  the  gift  of  God''.  In  this  we  do  not  merely 
resemble  the  beasts,  but  actually  degrade  ourselves  below 
them:  for  "  the  ox  knoweth  his  owner,  and  the  ass  his  mas- 
ter's crib;  whilst  we  neither  know,  nor  consider,"  nor  regard, 
our  adorable  Benefactor''.] 

2.  In  relation  even  to  the  concerns  of  his  soul — 

[The  deliverance  of  Israel  from  Egypt  was  typical  of  our 
deliverance  from  a  far  sorer  bondage.  But  is  it  possible  that 
we  should  ever  be  unmindful  of  that?  Suppose  it  possible  for 
man's  ingratitude  to  extend  to  all  that  Israel  experienced  in 
Egypt,  in  the  wilderness,  and  in  Canaan ;  is  it  possible  that 
his  depravity  should  be  so  great  as  to  render  him  forgetful  of 
all  the  blessings  of  redemption  ?  Can  it  be,  that  man  should 
forget  what  liis  incarnate  God  has  done  for  him,  in  relin- 
quishing all  the  glory  of  heaven,  and  assuming  our  fallen 
nature,  and  bearing  our  sins  in  his  own  body  on  the  tree,  that 
he  might  deliver  us  from  the  bondage  of  corruption,  and  bring 
us  to  the  everlasting  possession  of  an  heavenly  inheritance  ? 
Yes  :  it  is  not  only  possible,  but  certain,  that  men  are  as  un- 
mindful of  this  as  they  are  of  their  obligations  for  temporal 
blessings  :  yea,  it  is  a  fact,  that  many  are  far  more  thankful  for 
their  temporal  mercies,  than  for  this,  which  infinitely  exceeds 
them  all.  And  to  what  shall  we  compare  their  guUt  in  this 
respect  ?  It  has  been  seen  that  their  ingratitude  for  temporal 
blessings  reduces  them  below  the  beasts :  and  I  am  not  sure 
that  their  ingratitude  for  spiritual  benefits  does  not  reduce 
them  below  the  fallen  angels  themselves  :  for,  whatever  the 
guilt  of  those  unhappy  spirits  may  be,  this  we  know  at  least, 

a  Deut.  viii.  17,  18.  ^  Isai.  i.  2,  3.  with  Jer.  ii.  32. 


294  DEUTERONOMY,  VI.  10—12.  [195. 

that  they  have  never  povired  contempt  on  One  who  had 
assumed  their  nature,  and  borne  then*  miquities,  to  deliver 
them.  Tlais  is  a  depravity  peculiar  to  man :  and  this  is  a  de- 
pravity that  has  pervaded  every  cliild  of  man.  And  to  what  an 
aw^f'ul  extent  it  has  prevailed  in  all  of  us,  let  the  conscience  of 
every  one  amongst  us  bear  witness.  The  character  of  us  all  is 
but  too  justly  depicted  in  these  words ;  "  When  they  knew 
God,  they  glorified  him  not  as  God,  neither  were  thankful'^. '"'\ 

This  increases,  rather  than  diminishes,  through 
the  abundance  of  his  mercies  ;  as  will  be  seen,  whilst 
we  point  out, 

II.  The  general  effect  of  prosperity  upon  him — 

The  proper  intent  of  God's  mercies  is,  to  fill  us 
with  humility  and  thankfulness  before  him :  but, 
through  the  corruption  of  our  nature,  success, 

1 .  Inflates  those  with  pride  whom  it  should  humble — 

[This  was  its  sad  effect  on  Israel :  who,  as  the  prophet 
complains,  "  sacrificed  to  their  own  net,  and  burned  incense  to 
their  own  drag"^."  And  if  we  examine  the  general  effect  of 
prosperity  amongst  ourselves,  we  shall  find,  that  success  in 
business,  and  acquisition  of  honour,  and  elevation  in  society, 
are  for  the  most  part  the  fruitful  parents  of  pride  and  arro- 
gance and  self-conceit.  See  how  the  purse-proud  tradesman 
swells  by  reason  of  his  wealth,  as  though  he  had  been  the 
author  of  his  own  success^ ;  and  how  all  his  former  servility  is 
turned  into  a  conceit  of  his  own  dignity,   and  a  magisterial 

oppression  of  those  below  him ^! =-Yes,  in  truth,  that 

saying  is  too  often  realized  in  every  rank  of  the  community, 
"  Jeshurun  waxed  fat,  and  kicked s." 

But  can  this  ever  be  the  effect  of  spiritual  advancement  ?  Of 
real  piety  it  cannot :  but  of  what  assumes  the  shape  of  real 
piety,  it  may.  Professors  of  religion,  when  they  have  acquired 
somewhat  of  a  clearer  knowledge  of  divine  truth,  are  very  apt 
to  be  pviffed  up  with  it,  and  to  "  become,  in  their  own  conceit, 
wiser  than  their  teachers."  Hence  it  is,  that  so  many  set  up 
for  "  teachers,  whilst  yet  they  understand  not  what  they  say, 
nor  whereof  they  affirm :"  and  many,  because  they  have  some 

c  Rom.  i.  21.  '^  Hab.  i.  IG. 

«  Compare  Deut.  viii.  17,  18.  before  cited,  with  1  Tim.  vi.  17. 

f  Perhaps  there  exists  not  on  earth  a  stricter  parallel  between  the 
Jews  and  us,  than  in  the  case  of  those  who  are  elected  Fiillows  in  any 
of  the  Colleges  of  our  Universities.  Let  the  text  be  read  in  that 
view,  and  there  will  be  found  in  it  much  profitable  instruction  to 
persons  so  circumstanced.  s  Deut.  xxxii.  15,  18. 


195.1  THE  DANGER  OF  PROSPERITY.  295 

faint  conception  of  what  is  spiritual,  pour  contempt  on  others 
as  altogether  carnal.  To  all  such  conceited  professors  I  would 
say,  "  Be  not  high-minded,  but  fear :"  ''  let  him  that  thinketh 
he  standeth,  take  heed  lest  he  fall."] 

2.  Lulls  into  security  those  whom  it  should  quicken — 

[The  effect  of  affluence,  especially  of  that  which  has  been 
acquired  by  labour,  is,  to  diminish  the  industry  that  has 
obtained  it,  and  to  reduce  its  possessor  to  the  state  of  the  rich 
fool  in  the  Gospel :  "  Soul,  thou  hast  much  goods  laid  up  for 
many  years;  eat,  drink,  and  be  merry ^."  Indeed,  ease  is 
looked  upon  as  the  reward  of  industry  ;  and  the  prospect  of 
it  is  man's  greatest  incentive  to  diligence.  But  success,  in- 
stead of  weakening,  should  rather  operate  to  augment  our 
efforts  for  further  success :  not  from  a  covetous  desire  of 
advancement,  but  from  a  desire  to  enlarge  our  means  of  doing 
good.  Wealth,  with  all  its  attendant  influence,  should  be 
regarded  as  a  talent,  not  to  be  hidden  in  a  napkin,  but  to  be 
improved  for  God. 

And  what  should  be  the  effect  of  increased  views  of  divine 
truth,  and  of  augmented  confidence  in  God  ?  Should  not 
these  things  quicken  us,  and  every  communication  of  grace  to 
our  souls,  stimulate  us  to  activity  in  the  service  of  the  Lord  ? 
I  say,  then,  let  none  of  you,  because  of  your  prosperity,  be 
"  settled  on  your  lees  ;"  but  let  every  blessing,  whether  tem- 
poral or  spiritual,  be  employed  as  a  motive  for  exertion,  and  as 
a  means  of  honouring  your  heavenly  Benefactor.] 

Let  me  now  address, 

L  Those  who  have  risen  in  the  world — 

[The  example  of  David  is  that  which  you  should  follow. 
He,  when  assured  by  God  that  his  kingdom  should  be  esta- 
blished in  his  house  to  his  latest  posterity,  "  went  in,  and  sat 
before  the  Lord,  and  said.  Who  am  I,  O  Lord  God,  and  what 
is  my  house,  that  thou  hast  brought  me  hitherto'?"  Thus  let 
yoiu-  success  operate  on  you.  See  the  hand  of  God  in  it  all ; 
and  acknowledge  your  ov^n  unworthiness ;  and  adore  that  grace 
that  has  made  you  to  differ  from  so  many  whose  prospects  were 
once  equal  to  your  own.  And  never  forget,  that  prosperity  is 
a  snare  which  ruins  thousands^;  and  that,  if  it  makes  your 
situation  easier  in  this  world,  it  obstructs  your  progress,  even 
like  clods  of  "  clay  upon  your  feet,"  to  the  world  above  ^] 

2.  Those  who,  by  reason  of  adverse  circumstances, 
have  been  reduced — 

h  Luke  xii.  16—21.  *  2  Sam.  vii.  18.  ^  Proy.  i.  22. 

'  Compare  Hab.  ii.  6.  with  Heb.  xii.  1 .  and  Matt.  xix.  23,  24. 


296  DEUTERONOMY,  VII.  6—10.  [196. 

[How  often  has  that  which  never  could  be  effected  by 
prosperity  been  produced  by  adversity.  In  prosperity,  for  the 
most  part,  we  forget  God  ;  but  "  in  the  time  of  adversity  we 
consider."  "  In  their  affliction,"  said  God  of  liis  people  of 
old,  "  they  will  seek  me  early :"  "  they  will  pour  out  a  prayer, 
when  my  chastening  is  upon  them."  And  have  you  found  it 
thus  with  you  ?  Then,  however  painful  youi*  afflictions  may 
have  been,  they  call  rather  for  congratulation  than  condolence. 
The  prosperity  of  the  soul  is  that  which  alone  is  of  any  real 
value.  Look  to  it  then,  that,  in  whatever  ye  decay,  ye  grow 
in  grace  :  and  know,  that  if  only  ye  keep  your  eyes  fixed,  not 
on  things  visible  and  temporal,  but  on  those  which  are  invisible 
and  eternal,  "  your  light  afflictions,  which  are  but  for  a  moment, 
shall  work  for  you  a  far  more  exceeding  and  eternal  weight  of 
glory'"."] 

m  2  Cor.  iv.  17,  18. 


CXCVI. 

A    RIGHT    IMPROVEMENT    OF    ELECTING    LOVE. 

Deut.  vii.  6 — 10.  Thou  art  an  holy  people  unto  the  Lord  thy 
God:  the  Lord  thy  God  hath  chosen  thee  to  he  a  sjiecial 
people  unto  himself  above  all  people  that  are  upon  the  face 
of  the  earth.  The  Lord  did  not  set  his  love  upon  you,  nor 
choose  you,  because  ye  ivere  more  in  number  than  any  people 
(for  ye  were  the  fewest  of  all  people)  but  because  the  Lord 
loved  you,  and  because  he  loould  keep  the  oath  which  he  had 
sworn  unto  your  fathers,  hath  the  Lord  brought  you  out  with 
a  mighty  hand,  and  redeemed  you  out  of  the  house  of  bond- 
men, from  the  hand  of  Pharaoh  king  of  Egypt.  Knoiv  there- 
fore that  the  Lord  thy  God  he  is  God,  the  faithful  God, 
which  keepeth  covenant  and  mercy  loith  them  that  love  him, 
and  keep  his  commandments,  to  a  thousand  generations;  and 
repay  eth  them  that  hate  him,  to  their  face,  to  destroy  them: 
he  ivill  not  he  slack  to  him  that  hateth  him,  he  will  repay 
him  to  his  face. 

THERE  is  in  man  a  strange  reluctance  to  contem- 
plate the  sovereignty  of  God :  but,  if  duly  improved, 
there  is  no  subject  more  comforting  to  the  soul,  or 
more  calculated  to  promote  practical  religion.  It  is 
this  on  which  Moses  insists,  in  order  to  deter  the 
Israelites  from  connexions  with  the  heathen,  and  to 
induce  them  to  maintain  inviolable  the  command- 
ments of  their  God. 


196.]       A  RIGHT  IMPROVEMENT  OF  ELECTING  LOVE.  297 

With  similar  vievv^s  vv^e  would  draw  your  attention  to, 

I.  The  privilege  of  God's  people — 

The  Jews  were  "  a  special  people  unto  the  Lord 
their  God  "— 

[They  had  been  redeemed  from  a  most  oppressive  bondage, 
instructed  by  the  voice  of  revelation,  supported  by  bread  from 
heaven,  brought  into  the  nearest  relation  to  the  Deity,  and 
honoured  with  access  to  him  in  ordinances  of  divine  appoint- 
ment. In  these,  and  many  other  respects,  they  were  distin- 
guished above  all  other  people  upon  earth  ^.] 

Such  is  also  the  privilege  of  all  true  believers — 

[They  have  been  rescued  from  the  tyranny  of  sin  and 
Satan ^,  taught  by  the  word  and  Spirit  of  God  *',  furnished  with 
daily  suppUes  of  grace  ^,  made  sons  and  daughters  of  the  Lord 
Almighty^,  and  admitted  into  the  most  intimate  communion 
with  their  God^.  Nor  were  the  Jews  so  much  exalted  above 
the  heathen  world,  as  true  believers  are  above  all  others,  even 
the  professed  followers  of  Christ s.] 

It  will  be  no  unprofitable  subject  of  meditation,  if 
we  inquire  into, 

II.  The  source  of  that  privilege — 

The   Jews    owed   all   their  blessings  to  the  dis- 
tinguishing grace  of  God — 

[They  were  not  chosen  for  their  numbers,  or  for  their 
goodness;  for  "  they  were  the  fewest"  and  most  stiff-necked 
"  of  all  people."  God's  love  to  them  had  its  origin  within  his 
own  bosom ;  "  he  loved  them  because  he  would  love  them  :" 
and  in  due  season  he  testified  that  love  to  them,  because  he 
had  voluntarily  engaged  to  do  so.] 

Nor  can    our  blessings  be   traced  to    any  other 
source — 

[God,  in  choosing  us  to  salvation,  has  not  respect  to  any 
goodness  in  us,  whether  past,  present,  or  future  :  not  to  past ; 
for  all  of  us,  not  excepting  even  the  Apostles  themselves,  have 
been  inconceivably  vile^:  not  io present;  for  many  of  us,  like 
Paul  and  the  three  thousand,  were  in  the  very  midst  of  our 
sinful  career,  when  God  plucked  us  as  brands  from  the  burn- 
ing*: not  future;  for  we  never  should  have  had  any  thing 

a  Deut.  iv.  7,  8.  and  xxxiii.  29.  ^  2  Tim.  ii.  25,  26. 

<=  John  vi.  45.  ^  John  i.  16.  e  2  Cor.  vi.  18. 

f  1  John  i.  3.  g  Mark  iii.  34,  35.  Matt.  xix.  28. 

h  Tit.  iii.  3.  Eph,  ii.  3.      *  Acts  ii.  13.  and  ix.  1. 


298  DEUTERONOMY,  VII.  6—10.  [196. 

good  in  us,  if  it  had  not  been  given  us  of  God^;  and  it  is  evi- 
dent that  the  grace  he  has  given  us,  can  never  be  the  ground 
and  reason  of  his  bestowing  that  grace  upon  us.  He  has 
"  chosen  us  that  we  might  he  holy  ;"  but  not  because  we  were 
so,  or  because  he  foresaw  we  should  become  so  ^  No  reason 
can  be  assigned  for  his  choosing  us  rather  than  others,  except 
that  assigned  by  our  Lord  liimself,  "  Even  so,  Father,  for  so 
it  seemed  good  in  thy  sight™."  Nor  has  he  kept  us  on  account 
of  our  own  stability  (for  we  are  aU  bent  to  backslide  from  him"), 
but  on  account  of  the  covenant  he  has  made  with  us  in  Christ", 
wherein  he  has  engaged  to  preserve  us  unto  his  heavenly 
kingdom.  In  the  whole  of  liis  conduct  towards  us  he  has  acted 
according  to  "  his  eternal  pui-pose  and  grace  p."] 

That  we  may  not  abuse  so  great  a  privilege,  let  us 
consider, 
III.  The  improvement  to  be  made  of  it — 

We  should  attentively  consider  the  character  of 
God,  who  is, 

1.  Sovereign  in  the  exercise  of  his  mercy — 

[His  grace  is  his  ovm,  and  he  may  dispose  of  it  as  he  will"!. 
If  he  had  consigned  us  all  over  to  perdition  as  he  did  the  fallen 
angels,  he  had  been  just.  We  therefore  can  have  no  claim 
upon  him  for  any  share  in  his  mercy.  Wliether  he  make  us 
vessels  of  honovu-  or  of  dishonour,  we  have  no  more  gromid  of 
pride  or  murmimng,  than  the  clay  has,  which  is  fashioned 
according  to  the  potter's  wiU"^.  Whether  we  will  receive  it  or 
not,  he  is  a  Sovereign,  that  dispenses  mercy  according  to  his 
own  will  ^ ;  and,  if  there  be  any  difference  between  one  and 
another,  that  difference  results,  not  from  any  power  or  good- 
ness in  us,  but  from  God's  free  and  sovereign  grace*.] 

2.  Faithful  in  the  observance  of  his  promises — 

[They  who  have  really  an  interest  in  the  promises,  are 
universally  distinguished  by  tliis  mark,  "  They  love  God,  and 
keep  his  commandments."  To  these  God  will  most  assui'edly 
approve  himself  "  faithful."  His  "  covenant"  is  ordered  in  all 
things,  and  he  will  inviolably  "  keep"  it.  What  Josh  via  said 
to  the  whole  Jewish  nation,  may  be  yet  more  extensively  ap- 
plied to  all  true  believers,  "  No  promise  ever  has  failed  them, 
or  ever  shall"."] 

3.  Terrible  in  the  execution  of  his  threatenings — 

k  1  Cor.  iv.  7.        ^  Eph.  1.4.  John  xv.  16.  ^  Matt.  xi.  26. 
n  Hos.  xi.  7.           "  Ps.  Ixxxix.  29—35. 

PRom.xi.5.  2Tim.i.9.        <i  Matt.  xx.  15.  >•  Rom.  ix.  18 — 21. 

s  Eph,  i.  11.           t  Rom.  ix.  16,  18.  "  Josh,  xxiii.  14. 


197.1         o^  god's  dealings  with  his  people.  299 

[Those  who  do  not  love  him,  and  keep  his  commandments, 
he  considers  as  "  hating  him; "  and  he  will  surely  "  repay  them 
to  their  face."  Their  proud  rebellious  conduct  shall  be  recom- 
pensed on  their  own  heads'^.  And,  though  now  they  seem  as 
if  they  defied  his  majesty,  they  shall  find  to  their  cost  that  his 
patience  has  an  end,  and  that,  however  merciful  he  is,  he  wdll 
by  no  means  clear  the  guilty  y.] 

Having  fully  considered  this  character  of  God,  we 
should  have  a  deep  and  an  abiding  persuasion  of  it 
wrought  in  our  hearts. 

We  should  know  it, 

1 .  For  the  quickening  of  our  diligence — 

[Nothing  will  ever  more  strongly  operate  on  our  minds 
than  the  consideration  of  our  obligations  to  God  as  the  sove- 
reign author  of  all  our  good  desires,  and  the  faithful  preserver 
of  them  in  our  souls.  This  is  the  very  improvement  which 
Moses  hnnself  makes  of  the  truths  contained  in  the  text^:  and 
an  inspired  Apostle  declares,  that  the  dedication  of  ourselves 
to  God  is  the  very  end,  for  which  God  himself  has  distinguished 
us  by  his  sovereign  grace  ^.  Let  us  then  be  ever  saying, 
"  What  shall  I  render  unto  the  Lord?"  and  let  us  devote 
ourselves  to  liim  in  body,  soul,  and  spirit,] 

2.  For  the  quieting  of  our  fears — 

[The  two  principal  sources  of  disqviietude  to  the  soul  are, 
a  sense  of  our  unworthiness  to  receive  God's  mercies,  and  of 
our  insufficiency  to  do  his  will.  Now  both  of  these  are  entirely 
removed  by  a  view  of  God's  character  as  exhibited  in  the  text. 
As  he  is  a  sovereign,  he  may  bestow  his  grace,  as  he  often  has 
done,  on  the  most  unworthy ;  he  is  most  glorified  by  bestowing 
it  on  these  very  persons.  And,  as  he  is  faitliful,  he  may  be 
safely  trusted  to  accomplish  his  own  proixiises,  in  his  own  time 
and  way.  Our  weakness  is  no  obstacle  to  him;  it  shall  rather 
be  an  occasion  of  manifesting  the  perfection  of  his  strength. 
Let  us  then  commit  ourselves  into  his  hands ;  and  every  per- 
fection he  possesses  shall  be  glorified  in  our  salvation.] 

^  Deut.  xxxii.  35.  and  xxix.  20.  and  Ezek.  xxiv.  14. 
y  Exod.  xxxiv.  7.  ^  ver.  11.  ^  \  Pet.  ii.  9. 


cxcvn. 

THE    reasons    of    GOd's    DIVERSIFIED    DEALINGS    WITH    HIS 

PEOPLE. 

Deut.  viii.  2,  3.     And  thou  shall  remember  all  the  way  which 
the  Lord  thy  God  led  thee  these  forty  years  in  the  wilderness, 


300  DEUTERONOMY,  VIII.  2, 3.  [197. 

to  humble  iJiee,  and  to  'prove  thee,  to  knoiv  what  teas  in  thine 
heart,  ivhether  thou  wouldest  keep  his  commandments  or  no. 
And  he  humbled  thee,  and  suffered  thee  to  hunger,  and  fed 
thee  with  manna,  (which  thou  knewest  not,  neither  did  thy 
fathers  knoiv,)  that  he  might  make  thee  knoiv  that  man  doth 
not  live  by  bread  only,  but  by  every  tvord  that  proceedeth  out 
of  the  mouth  of  the  Lord  doth  man  live. 

AMONGST  the  various  things  which  distinguish 
man  from  the  brute  creation,  is  that  faculty  which  he 
possesses  of  grasping  within  his  mind  things  past 
and  future;  and  of  deriving  both  from  the  one  and 
the  other  the  most  powerful  incentives  to  action. 
The  consideration  of  things  future  is  that  which 
operates  most  upon  the  bulk  of  mankind :  but  men 
of  thoughtful  and  comprehensive  minds  derive  the 
most  important  lessons  of  wisdom  from  reflecting  on 
the  past:  and  it  is  this  retrospective  view  of  things 
which  distinguishes  one  man  from  another,  almost  as 
much  as  a  prospective  view  of  them  does  an  adult 
person  from  a  child.  Hence  Moses  was  peculiarly 
solicitous  to  draw  the  attention  of  the  Israelites  to 
all  those  wonderful  events  which  had  taken  place, 
from  the  period  when  he  was  first  commissioned  to 
effect  their  deliverance  from  Egypt,  to  that  hour 
when  they  were  about  to  enter  into  the  promised 
land :  and  truly  there  never  was  such  an  eventful 
period  from  the  foundation  of  the  world,  nor  one  so 
replete  with  instruction  as  that. 

Two  things  in  particular  we  notice  in  the  words 
before  us; 

I.  The  diversified  dealings  of  God  with  his  people — 

In  the  dealings  of  God  with  the  Jews  we  see  a 
mixture  of  mercy  and  of  judgment.  His  mercies  to 
them  were  such  as  never  were  vouchsafed  to  any 
other  people.  His  interpositions  by  ten  successive 
plagues  in  order  to  effect  their  deliverance  from 
Egypt,  their  passage  through  the  sea,  their  pre- 
servation from  "  serpents  and  scorpions  in  that  great 
and  terrible  wilderness'';"  their  miraculous  supplies 
of  manna  from  the  clouds,  and  of  "  water  from  the 

3  ver.  15. 


197.]         OF  god's  dealings  with  his  people.  301 

rock  of  flint ;"  the  preservation  of  "  their  garments 
■and  of  their  shoes^  from  waxing  old  during  the  space 
of  forty  years,"  and  of  "  their  feet  also  from  swelling," 
notwithstanding  the  long  journeys  which  at  different 
times  they  were  obliged  to  traveP;  these,  with  in- 
numerable other  mercies  not  specified  in  the  text, 
distinguished  that  people  above  every  nation  under 
heaven. 

But  at  the  same  time  God  saw  fit  occasionally  to 
let  them  feel  the  difficulties  with  which  they  were 
encompassed.  He  suffered  them  on  some  occasions 
to  be  tried  both  with  hunger  and  thirst ;  and  inflicted 
heavy  chastisements  upon  them  for  their  multiplied 
transgressions. 

Now  in  this  we  have  a  glass  wherein  to  see  the 
dealings  of  God  with  his  people  in  all  ages : 

1.  His  mercies  to  every  one  of  us  have  been  in- 
numerable— 

[At  our  very  first  formation  in  the  womb,  the  power  and 
goodness  of  God  towards  us  were  exercised  in  imparting  to  us 
all  oiu'  faculties  both  of  body  and  mind.  We  have  been  pre- 
served by  him  from  innumerable  dangers,  both  seen  and  unseen. 
In  our  national,  domestic,  and  individual  capacity,  we  have 

been  highly  privileged And  though  the  interference  of 

God  on  our  behalf  has  not  been  so  visible  as  that  which  was 
vouchsafed  to  the  Jews,  it  has  not  been  at  all  less  real.  Our 
supplies  of  food,  of  raiment,  and  of  health,  have  been  as  much 
owing  to  the  care  of  his  providence,  as  if  they  had  been  given 
to  us  by  miraculous  interpositions. 

The  benefits  of  revelation  too  which  we  have  enjoyed,  have 
marked  his  special  favour  to  our  soiils.  In  this  respect  we  have 
been  as  much  elevated  above  the  heathen  world  as  the  Jews 
themselves  were ;  or  rather,  still  more  elevated,  in  proportion 
to  the  clearer  light  which  shines  on  us  in  the  New  Testament; 
which,  in  comparison  of  theirs,  is  as  the  meridian  light  to  the 
early  da\vn 

But  what  shall  we  say  of  those  who  have  tasted  of  redeeming 
love,  and  experienced  the  transforming  efficacy  of  the  Gospel 
of  Christ?  What  tongue  can  declare  the  mercies  vouchsafed  to 
them? Yet,] 

2.  We  have  also  been  partakers  of  his  judgments — 

[All  of  us  have  found  this  to  be  a  chequered  scene :  some 

b  ver.  4.  with  Dent.  xxix.  5,  c  Numb.  ix.  21.  with  x.  33. 


302  DEUTERONOMY,  VIII.  2,  3.  [197. 

have  been  tried  in  one  way,  and  others  in  another ;  some  for  a 

longer,  and  others  for  a  shorter  period ;  some  in  mind 

some  in  body some  in  estate Even  those  who 

have  been  most  favoiu*ed  in  this  respect,  have  found  abundant 
reason  to  acknowledge,  that  "  this  is  not  our  rest."  To  the 
young  and  inexperienced,  the  world  appears  a  garden  abound- 
ing with  delights:  but  on  a  fuller  acquaintance  with  it  we  find, 
that  its  roses  have  their  thorns ;  and  even  its  choicest  dehcacies 
often  prove  occasions  of  the  sorest  pain.  "  Man  is  born  to 
trouble,  as  the  sparks  fly  upward."] 

As,  from  our  general  notions  of  God's  goodness, 
we  might  have  expected  that  his  dealings  with  his 
people  would  have  been  different  from  what  we  find 
them  to  be,  let  us  inquire  into, 

II.  His  end  and  design  in  them — 

The  reasons  here  assigned  for  his  dispensations 
towards  the  Jews,  will  afford  us  a  clew  for  discover- 
ing his  intentions  towards  ourselves.  He  diversifies 
his  dispensations  towards  us, 

1.  To  humble  us — 

[Were  our  mercies  altogether  unmixed,  we  should  know 
nothing  of  the  effect  of  judgments  on  the  rebellious  vvdll  of 
man:  and  if  there  were  no  intermission  of  adversity,  we  should 
be  strangers  to  the  effect  of  prosperity  upon  the  carnal  heart: 
but  by  the  variety  of  states  which  we  pass  through,  we  are  led 
to  see  the  total  depravity  of  our  nature ;  since  we  can  be  in  no 
state  whatever,  wherein  the  mind  does  not  shew  itself  ahenated 
from  God,  and  averse  to  bear  his  yoke.  We  are  apt  to  think 
that  a  change  of  circumstances  would  produce  in  us  a  change 
of  conduct:  but,  as  a  person  in  a  fever  finds  no  posture  easy,  nor 
any  food  pleasant  to  his  taste,  so  we,  through  the  corruption  of 
our  hearts,  find  all  situations  alike  unproductive  of  a  permanent 
change  in  our  dispositions  towards  God.  "  We  are  bent  to 
backslide  from  him,  even  as  a  broken  bow ; "  and  every  change 
of  situation  only  serves  to  estabHsh  that  melancholy  truth,  tliat 
"  the  heart  is  deceitful  above  all  things,  and  desperately 
wicked."  To  convince  us  of  this  is  the  first  work  of  God  upon 
the  soul**,  and  the  first  object  of  all  his  dispensations."] 

2.  To  prove  us — 

[It  is  easy  to  obey  God  at  some  times  and  in  some  respects, 
in  comparison  of  what  it  is  at  other  times  and  in  other  respects. 
God  therefore  puts  us  into  a  variety  of  situations,  to  try  whether 

'^  John  xvi.  8. 


197.1         ^^  god's  dealings  with  his  people.  303 

we  will  make  him  the  supreme  object  of  our  regard  in  all.  At 
some  times  he  gives  health,  and  affluence,  and  honour,  to  see 
whether  we  will  suffer  these  tilings  to  draw  away  our  hearts 
from  him,  or  whether  we  will  improve  them  all  for  him.  At 
other  times  he  lays  affliction  upon  our  loins,  to  see  whether 
we  will  retain  our  love  to  him,  and  bless  him  as  well  when  he 
takes  away  as  when  he  gives.  At  some  times  he  permits  us 
to  be  sorely  tempted  by  Satan,  and  by  the  corrupt  propensities 
of  our  ovni  hearts,  to  prove  whether  we  wiU  prefer  the  mainte- 
nance of  a  good  conscience  to  any  of  the  gratifications  of  sense. 
At  other  times  he  permits  persecution  to  rage  against  us,  that 
it  may  appear  whether  we  wdll  sacrifice  our  interests,  and  life 
itself,  for  him.  In  fact,  every  change  of  circumstance  is  sent 
by  him,  precisely  as  the  command  respecting  the  sacrificing  of 
Isaac  was  sent  to  Abraham :  by  that  command  "  God  tempted' 
him ; "  and  by  every  circumstance  of  life  he  tempts  us,  to 
"  prove  whether  we  vdll  obey  his  commandments  or  no."] 

3.  To  instruct  us — 

[We  are  apt  to  imagine  that  the  happiness  of  man  is  greatly 
dependent  upon  earthly  prosperity;  and  that  the  loss  of  tem- 
poral comforts  is  an  irreparable  evil.  But  God  would  teach  us, 
that  this  is  altogether  a  mistake.  By  loading  us  with  all  that  this 
world  can  give,  he  shews  us  how  insufficient  earthly  things  are 
to  make  us  happy :  and,  by  reducing  us  to  a  state  of  want,  or 
pain,  or  trouble  of  any  kind,  he  leads  us  to  himself,  and  then 
shews  us  how  happy  he  can  make  us,  though  under  circum- 
stances the  most  painful  to  flesh  and  blood.  This  is  a  great 
and  valuable  lesson ;  most  honourable  to  him,  most  beneficial 
to  us  :  it  elevates  us  completely  above  this  lower  world ;  and, 
in  proportion  as  it  is  learned,  enables  us  to  live  on  God  alone. 
When  Satan  tempted  our  Lord  to  distrust  his  heavenly  Father's 
care,  and  to  "  command  the  stones  to  be  made  bread,"  our 
Lord  reminded  him  of  the  lesson  which  was  here  recorded  for  the 
good  of  the  Church ;  namely,  that  it  was  the  blessing  of  God 
upon  bread,  and  not  the  bread  itself,  that  could  do  us  good ; 
and  that  that  blessing  would  as  easily  produce  the  effect  without 
means  as  vnth  them.  Thus  he  teaches  us  that,  in  having  God, 
we  have  all  ;  and  that,  without  him,  we  have  nothing.l 

4.  To  do  us  good  at  our  latter  end^ — 

[If  our  state  were  never  diversified,  we  should  have  but 
one  set  of  graces  called  forth  into  action  :  but,  by  experiencing 
alterations  and  reverses,  we  are  led  to  exercise  every  kind  of 
grace  :  and  by  this  means  we  grow  in  every  part,  just  as  the 
members  of  the  body  grow,   when  all  are   duly  exercised^. 

«  ver.  16.  f  Col.  ii.  19.     1  Pet.  ii.  2. 


304  DEUTERONOMY,  VIII.  2,  3.  [I97. 

Moreover,  according  to  the  measure  which  we  attain  of  the 
statiu-e  of  Christ,  ^vill  be  the  recompence  of  our  reward :  every 
grace  we  exercise,  whether  active  or  passive,  vdU  be  noted  in 
the  book  of  God's  remembrance,  and  "  be  fomid  to  our  praise, 
and  honour,  and  glory,  at  the  appearing  of  Jesus  Christ  S;" 
the  one  as  well  as  the  other,  though  but  weak  and  defective  m 
itself,  is  "  working  out  for  us  an  exceeding  and  eternal  weight 
of  glory."] 

Application — 

1.  Let  us  trace,  every  one  of  us,  the  dealings  of 
God  with  us — 

[A  more  instructive  history  we  could  not  read,  than  that 
of  the  Lord's  dealings  with  us  from  our  earliest  infancy  to  the 
present  moment.  If  it  were  recorded  with  the  minuteness 
and  fidelity  that  the  history  of  the  Jews  has  been,  we  should 
see,  that  as  face  answers  to  face  in  a  glass,  so  does  our  expe- 
rience to  theirs.  We  are  apt  to  wonder  at  their  vdckedness  ; 
but  we  should  cease  to  wonder  at  them,  if  we  were  thoroughly 
acquainted  with  ourselves.  Our  wonder  would  rather  be  at 
the  patience  and  forbearance,  the  mercy  and  the  kindness,  of 
our  God.  Earnestly  then  would  we  recommend  to  every  one 
to  apply  to  himself  the  injunction  in  our  text,  "  Thou  shalt 
remember  all  the  way  which  the  Lord  thy  God  hath  led  thee 
these  forty  years  in  the  wilderness :"  and  we  may  rest  assured 
that  such  habits  of  reflection  will  bring  their  ovvii  reward  along 
with  them^.] 

2.  Let  our  experience  of  his  past  kindness  lead  us 
to  confide  in  him  in  future — 

[The  way  in  which  the  Israelites  were  led  was  cu'cuitous 
and  dreary :  yet  we  are  told  that  God  "  led  them  by  the  right 
way."  It  may  be  that  o\xr  way  also  has  been  such  as  has 
excited  many  murmurs,  and  great  discouragement :  but,  if  we 
have  considered  it  to  any  good  purpose,  we  shall  acknowledge 
it  to  have  been  on  the  whole  more  profitable  for  us,  than  any 
that  we  should  have  chosen  for  ourselves.  Perhaps  we  shall 
see  cause  to  bless  our  God  for  some  of  our  heaviest  trials,  more 
than  for  any  of  those  tilings  which  administered  to  our  plea- 
sure. Convinced  then  by  our  past  experience,  we  should  be 
willing  to  leave  matters  to  the  disposal  of  our  God ;  and  to 
submit  to  any  trials,  which  he  sends  for  the  promotion  of  our 
eternal  welfare.  Our  only  solicitude  should  be  to  make  a  due  im- 
provement of  his  dispensations :  and  if  only  we  may  be  humbled, 
instructed,  sanctified,  and  exalted  by  them,  we  should  cordially 
and  continually  say,  "  Let  liim  do  what  seemeth  him  good."] 

g  1  Pet.  i.  7.  ^  Ps.  evil.  43. 


198. j    AGAINST  SELF-RIGHTEOUSNESS  AND  CONCEIT.  305 

CXCVIII. 

AGAINST  SELF-RIGHTEOUSNESS  AND  SELF-CONCEIT. 

Deut.  ix.  4—6.  Speak  not  thou  in  thine  heart,  after  that  the 
Lord  thy  God  hath  cast  them  out  from  before  thee,  saying. 
For  my  righteousness  the  Lord  hath  brought  me  in  to  possess 
this  land :  but  for  the  wickedness  of  these  nations  the  Lord 
doth  drive  them  out  from  before  thee.  Not  for  thy  righteous- 
ness, or  for  the  uprightness  of  thine  heart,  dost  thou  go  to 
possess  their  land :  but  for  the  wickedness  of  these  nations 
the  Lord  thy  God  doth  drive  them  out  from  before  thee,  and 
that  he  may  perform  the  word  tvhich  the  Lord  sware  unto  thy 
fathers,  Abraham,  Isaac,  and  Jacob.  Understand,  therefore, 
that  the  Lord  thy  God  giveth  thee  not  this  good  land  to  possess 
it  for  thy  righteoics?iess  ;  for  thou  art  a  stiff-necked  people. 

MAN  is  a  dependent  creature :  he  has  nothing  of 
his  own :  he  can  do  nothing :  he  can  control  no  event 
whatever ;  he  is  altogether  in  the  hands  of  God,  who 
supports  him  in  life,  and  accomplishes  both  in  him 
and  by  him  his  own  sovereign  will  and  pleasure.  Yet 
he  affects  wisdom,  though  "he  is  born  like  a  wild 
ass's  colt ;"  and  strength,  though  he  is  "  crushed 
before  the  moth :"  nay,  so  extraordinary  is  his  blind- 
ness, that  he  arrogates  righteousness  to  himself, 
though  he  is  so  corrupt,  that  he  has  "  not  so  much 
as  one  imagination  of  the  thoughts  of  his  heart  which 
is  not  evil  continually."  If  there  ever  were  a  people 
that  might  be  expected  to  be  free  from  self-complacent 
thoughts,  it  must  be  the  Israelites  who  were  brought 
out  of  Egypt;  for  no  people  ever  had  such  opportu- 
nities of  discovering  the  evil  of  their  hearts  as  they 
had.  No  persons  ever  received  such  signal  mercies, 
as  they ;  nor  ever  betrayed  such  perverseness  of  mind, 
as  they.  Yet  did  Moses  judge  it  necessary  to  caution 
even  them,  not  to  ascribe  to  any  merits  of  their  own 
the  interpositions  of  God  in  their  behalf,  but  to  trace 
them  to  their  proper  source — the  determination  of 
God  to  display  in  and  by  them  his  own  glorious 
perfections. 

The  words  which  I  have  read  to  you,  will  furnish 
me  with  a  fit  occasion  to  shew, 

VOL.  II.  X 


306  DEUTERONOMY,  IX.  4—6.  [l98. 

I.  How  prone  we  are  to  self-complacent  thoughts — 

There  are  many  things  which  men  would  not  utter 
with  their  lips,  which  yet  they  will  "  speak  in  their 
hearts."  "  The  fool  hath  said  in  his  heart,  There  is 
no  God."  But  no  rational  man  would  be  such  a  fool 
as  to  say  it  with  his  lips.  So,  one  can  scarcely  con- 
ceive any  man  absurd  enough  to  impute  in  express 
terms  to  himself,  his  successes,  either  in  temporal  or 
spiritual  matters :  yet,  "  in  the  spirit  of  our  minds," 
we  are  prone  to  do  it  in  reference  to  both. 

1.  In  reference  to  temporal  matters — 

[In  the  pvent  of  our  succeeding  in  trade,  in  husbandry,  in 
war,  how  apt  are  we  to  ascribe  to  oui'selves  what  really  has 
proceeded  from  God  alone.  We  may  have  shewn  wisdom  in 
our  use  of  means  :  but  who  has  rendered  those  means  effectual? 
Can  the  merchant  command  the  seas,  or  the  husbandman  the 
clouds,  or  the  warrior  the  events  of  war  ?  Yet  we  take  the  glory 
to  ourselves,  as  if  we  had  reaped  nothing  but  the  fruits,  the  ne- 
cessary fruits,  of  our  own  superior  skill.  Now  what  should  we 
have  thought  of  the  disciples,  if,  when  they  had  "  toiled  all  the 
night  in  fishing,  and  had  taken  nothing,"  and  afterwards,  in 
obedience  to  their  Lord's  directions,  had  "  launched  out  into 
the  deep  again,  and  taken  at  one  draught  so  many  fishes  that 
both  their  ships  began  to  sink" — what,  I  say,  should  we  have 
thought  of  them,  if  they  had  ascribed  this  success  to  their  owai 
wisdom  and  skill ^?  Yet  this  is  the  very  thing  wliich  we  do, 
in  reference  to  our  successes  in  any  matter ;  "we  sacrifice  to 
our  own  net,  and  burn  incense  unto  our  owai  drag''."] 

2.  In  reference  to  spiritual  matters — 

[In  relation  to  things  of  a  spiritual  nature,  we  should 
suppose  that  no  man  wovild  think  of  indulging  this  propensity ; 
because  in  the  natural  man  there  is  not  so  much  as  one  good 
desire.  But,  strange  as  it  may  seem,  we  are  more  tenacious 
of  our  supposed  self-sufficiency  in  reference  to  these  things 
than  to  any  others.  There  is  not  any  one  who  does  not  hope 
to  conciliate  the  divine  favour  by  something  that  he  shall  do ; 
and  that  does  not  imagine  himself  capable  of  doing  it  by  his  own 
inherent  strength,  whensoever  he  shall  be  pleased  to  undertake 
the  work.  To  self-righteousness,  in  particular,  men  cleave 
with  an  obstinacy  that  nothing  but  Omnij)otence  can  overcome. 
This  was  the  real  cause  of  the  rejection  of  the  Jews,  that  they 
would  persist  in  labouring  to  establish  a  righteousness  of  their 
own  by  the  works  of  the  Law,  when  they  should  have  embraced 

»  Luke  v.  4 — 7.  and  again  John  xxi.  3 — G.  ''  Hab.  i.  16. 


198.1    AGAINST  SELF-RIGHTEOUSNESS  AND  CONCEIT.  307 

the  righteousness  which  is  of  God  by  faiths  Aiid  this  is  the 
principle  which  we  have  to  combat  in  all  our  ministrations, 
and  which  is  the  very  last  that  yields  to  the  Gospel  of  Christ. 
Men  think  to  get  to  heaven  by  their  ov^ti  righteousness ;  and 
hope,  like  the  Israelites  in  Canaan,  to  make  the  very  mercy  of 
God  himself  a  pedestal  for  their  own  fame.  "  Stiff-necked"  as 
Israel  were,  they  would  arrogate  to  themselves  this  glory  :  and 
vile  as  we  are,  we  fondly  cherish  this  vain  conceit.  To  renounce 
wholly  our  own  righteousness,  and  to  submit  cordially  to  the 
righteousness  of  Christ,  is  the  last  sacrifice  we  can  be  brought 
to  make,  and  the  crown  and  glory  of  converting  grace.] 

That  I  may,  as  God  shall  enable  me,  beat  down  all 
self-complacent  conceits,  I  will  proceed  to  shew, 

II,  How  erroneous  they  are — 

To  the  self-righteous  Israelites,  Moses  said,  "  Not 
for  thy  righteousness,  or  for  the  uprightness  of  thine 
heart,  dost  thou  go  to  possess  their  land :  but  for 
the  wickedness  of  these  nations  the  Lord  thy  God 
doth  drive  them  out  from  before  thee,  and  that  he 
may  perform  the  word  which  the  Lord  sware  unto 
thy  fathers,  Abraham,  Isaac,  and  Jacob."  Now  here 
Moses  has  informed  us  what  it  is  that  God  consults 
in  all  his  dispensations,  even  the  glory  of  his  own 
perfections  : 

1 .  Of  his  justice  and  holiness — 

[God  determined  to  shew  his  indignation  against  sin :  and 
therefore,  when  the  iniquity  of  the  Canaanites  was  full,  and 
they  were  ripe  for  vengeance,  he  drove  them  forth  from  their 
land,  and  utterly  destroyed  them.  The  Israelites  he  used 
merely  as  his  instruments,  whom  he  had  raised  up  to  fulfil  his 
will :  and  in  them  he  made  known  his  power  to  execute  what 
his  justice  had  decreed. 

Look  now  at  the  redemption  which  he  has  vouchsafed  to  us, 
and  you  shall  find  it  altogether  ordained  to  display  the  very 
same  perfections  of  the  Deity.  Look  at  the  atonement  made 
for  sin  :  go  to  Calvary,  and  behold  the  Lamb  of  God  expiating, 
by  his  own  blood,  the  guilt  of  a  ruined  world  !  There  read  the 
holiness  of  God,  in  his  hatred  of  sin,  and  his  justice  in  punish- 
ing it.  Or  go  to  the  Gospel,  which  proclaims  this  deliverance ; 
and  declares,  that  none  shall  ever  be  saved  who  do  not  plead 
this  atonement  as  their  only  hope ;  and  none  shall  ever  perish 
who  truly  and  unfeignedly  rely  upon  it.     Go,  follow  the  self- 

<=  Rom.  ix.  31,  32. 
X  2 


308  DEUTERONOMY,  IX.  4—6.  [198. 

complacent  Pharisee  to  the  regions  of  misery,  or  the  believing 
penitent  to  the  realms  of  bliss,  and  you  shall  see  in  both  an 
equal  display  of  these  very  perfections  :  in  the  one,  the  punish- 
ment of  sin  in  his  own  person ;  in  the  other,  the  reward  of 
righteousness,  wrought  out  for  him  by  our  Lord  Jesus  Christ.] 

2.  Of  his  faithfulness  and  truth — 

[To  Abraham,  God  had  promised  the  possession  of  the 
land  of  Canaan ;  yet  not  to  Abraham  personally,  but  in  his 
descendants.  The  fulfilment  of  this  promise  was  delayed  four 
hundred  and  thirty  years  :  but  it  was  not  forgotten.  When 
the  time  for  its  accomplishment  was  fully  come,  it  was  ful- 
filled ;  and  in  fulfilling  it,  God  shewed  himself  faithful  to  his 
promises.  And  if  any  one  of  us  should  ever  arrive  at  the 
heavenly  Canaan,  it  will  be  in  consequence  of  the  covenant 
made  with  Christ;  wherein  the  Father  stipulated,  that  "if  liis 
Son  would  make  his  soul  an  offering  for  sin,  he  should  see  a 
seed  who  should  prolong  their  days,  and  the  pleasure  of  the 
Lord  should  prosper  in  his  hands'^."  Whence  is  it  that  any 
one  of  us  is  led  to  Christ  ?  Whence  is  it  that  we  are  carried 
in  safety  through  this  dreary  wilderness,  and  brought  at  last 
to  the  possession  of  the  heavenly  land  ?  Was  it  for  oui*  right- 
eousness that  we  were  chosen  ?  No  :  "  God  loved  us  simply 
because  he  would  love  us*."  Was  it  for  ovu*  righteousness  that 
we  were  preserved?  No:  we  were  "a  stiff-necked  people" 
from  first  to  last.  Was  it  for  our  righteousness  that  we  were 
crowned  with  ultimate  success?  No :  "  Not  by  works  of  right- 
eousness which  we  have  done,  but  according  to  his  mercy  he 
will  have  saved  us^,"  "  according  to  the  good  pleasure  of  his 
own  will,  to  the  praise  of  the  glory  of  his  own  grace  s." 

It  is  worthy  of  observation,  that  no  less  than  three  times  in 
the  short  space  of  our  text  does  God  declare  that  his  people 
were  not  thus  favoured  on  accomit  of  their  own  righteousness  : 
and  amongst  all  the  hosts  of  heaven  there  will  not  be  found  so 
much  as  one,  who  does  not  ascribe  his  salvation  altogether  to 
God  and  to  the  Lamb;  that  is,  to  the  electing  love  of  the  Father, 
and  to  the  redeeming  love  of  Christ,] 

In  order  still  more  forcibly  to  counteract  self- 
righteous  thoughts,  I  proceed  yet  further  to  shew, 

III.  The  importance  of  utterly  discarding  them  from 
our  own  minds — 

Observe  the  energy  with  which  this  hateful  pro- 
pensity is  assailed :  "  Understand,  therefore,"  says 
Moses,   "  that  the  Lord  giveth  thee  not  this  good 

'1  Isai.  liii.  10,      <-' Deut.  vii.  7,  8,      f  Tit,  iii.  4.      e  Eph.  i.  4 — 6. 


198.1    AGAINST  SELF-IllGIITEOUSNESS  AND  CONCEIT.  309 

land  to  possess  it  for  thy  righteousness;  for  thou  art 
a  stiff-necked  people."  How  much  more,  then,  may 
I  say  this  to  you,  in  reference  to  the  heavenly  land ! 
''  Understand  it,"  then,  and  consider  it  well :  for  to 
dream  of  any  righteousness  of  your  own,  is  to  be 
guilty, 

1.  Of  the  grossest  injustice — 

[Did  the  self-applauding  Israelites  rob  God  of  his  glory  ? 
How  much  more  do  ye  !  What  becomes  of  all  his  stupendous 
love,  in  giving  his  only  Son  to  die  for  you?  What  becomes  of 
his  sovereign  grace,  in  choosing  you  at  fii'st,  and  in  giving  you 
to  his  Son  ?  Wlaat  becomes  of  all  his  mercy  in  pardoning,  his 
power  in  sanctifying,  his  faithfulness  in  keeping  you  to  the 
end  ?  By  this  one  act  of  self-righteousness  you  rob  God  of  it 
aU ;  and  take  the  crown  from  the  Saviour's  head,  to  put  it  on 
your  own.  What  construction  would  you  put  on  similar  con- 
duct shewn  towards  yourselves  ?  If  you  had  taken  the  most 
helpless  and  worthless  of  the  himian  race  from  a  dunghill,  and 
had  with  vast  cost  and  trouble  educated  him  for  your  heir,  and 
had  actually  made  over  to  him  all  that  you  possess ;  would  you 
think  he  offered  you  no  indignity,  if  he  denied  his  obligations  to 
your  unmerited  love,  and  ascribed  all  the  glory  of  his  exaltation 
to  his  own  superior  merit,  which  left  you  no  option,  but  claimed 
it  all  at  your  hands  ?  How  base,  then,  must  ye  be,  if  ye  so 
requite  the  love  of  Almighty  God !  Know,  that "  His  is  the 
kingdom,"  to  which  you  have  been  called:  and  "  His  is  the 
power,"  by  which  you  have  been  kept :  and  "  His  must  be  the 
glory"  for  ever  and  ever.] 

2.  Of  the  extremest  folly — 

[What  can  provoke  God,  if  this  does  not  ?  Or,  what  can 
ye  expect,  but  that,  as  the  recompence  of  your  conceit  and 
arrogance,  he  should  say  to  you, '  Go  on  without  my  help.  You 
have  done  thus  much  for  yourselves  :  carry  on  now  the  good 
work  within  you.  You  have  overcome  Satan :  overcome  him 
stiU.  You  have  merited  my  favour  :  continue  still  to  merit  it. 
You  have  paid  a  price  for  heaven:  complete  your  purchase. 
Bring  with  you  your  works  to  my  judgment-seat ;  and  I  will 
deal  with  you  according  to  them.'  Ah,  Beloved !  what  would 
become  of  us,  if  God  were  thus  to  give  us  up  to  our  proud  delu- 
sions, and  our  vain  conceits  ?  It  would  soon  appear  what  we 
are,  and  what  measure  of  sufficiency  we  possess  for  any  tiling 
that  is  good.  If,  then,  you  would  not  provoke  God  to  give 
you  up  altogether  to  yourselves,  discard  from  your  minds  these 
"  lofty  imaginations,  and  let  every  thought  of  your  hearts  be 
brought  into  captivity  to  the  obedience  of  Christ."] 


310  DEUTERONOMY,  IX.  4—6.  [198. 

Having  thus  directed  my  attention,  throughout  the 
whole  subject,  to  the  self-sufficient,  I  will  con- 
clude with  an  address  to, 

1.  The  desponding  sinner — 

[You  are  ready  to  say,  God  will  not  have  mercy  upon  me, 
because  I  have  no  righteousness  whereby  to  recommend  myself 
to  him.  But  you  need  none  for  this  end.  It  was  not  the 
righteous,  but  sinners,  whom  he  came  to  save.  You  are  to  go 
to  Christ  guilty,  that  you  may  be  forgiven  ;  vile,  that  you  may 
be  made  holy ;  and  weak,  that  liis  strength  may  be  perfected 
in  your  weakness.  "  Understand''''  this;  and  your  conscious 
unworthiness,  so  far  from  appearing  any  longer  a  bar  to  your 
acceptance  vdth  him,  will  be  a  motive  for  coming  to  him,  and 
an  encouragement  to  trust  in  him:  for  "where  sin  has  abounded, 
there,  you  have  reason  to  hope,  shall  his  grace  much  more 
abound."] 

2.  The  joyful  saint — 

[Let  not  the  freedom  of  God's  grace  ever  prove  a  snare  to 
you.  Though  God  will  never  save  you  for  your  righteousness, 
he  wiU  never  save  you  in  an  unrighteous  state.  Though  he 
requires  no  righteousness  of  yours  as  the  ground  of  your  accept- 
ance with  him,  he  requires  the  utmost  attainments  in  right- 
eousness as  your  meetness  for  heaven ;  yes,  and  as  the  means 
whereby  he  may  be  glorified.  Take  heed,  therefore,  that  you 
^'understand'"  this:  for  "without  holiness  no  man  shall  see 
the  Lord."  At  the  same  time,  you  must  cultivate  a  spirit 
directly  opposite  to  that  of  the  self-applauding  Pharisee — a 
spu'it  of  humiliation  and  self-abasement  before  God.  This  was 
the  state  of  mind  which  he  required  of  those  whom  he  conducted 
into  Canaan ;  and  tliis  is  the  spirit  wliich  he  expects  to  find  in 
us.  Hear  his  own  words  to  them,  and  to  us  in  them :  "  Ye 
shall  know  that  I  am  the  Lord,  when  I  shall  bring  you  into 
the  land  of  Israel,  into  the  country  for  the  which  I  lifted  up 
mine  hand  to  give  it  to  your  fathers.  And  there  shall  ye 
remember  your  ways,  and  all  your  doings  wherein  ye  have  been 
defiled ;  and  ye  shall  lothe  yourselves  in  your  own  sight  for  aU 
the  evils  that  ye  have  committed.  And  ye  shall  know  that  I 
am  the  Lord,  when  I  have  wrought  with  you  for  my  name's 
sake,  not  according  to  your  wicked  ways,  nor  according  to  your 
corrupt  dealings,  O  ye  house  of  Israel,  saith  the  Lord  God*'." 
Here,  I  say,  you  see  the  spirit  that  becomes  you.  To  your 
latest  hour,  and  in  your  highest  attainments,  be  ye  abased,  and 
let  God  be  glorified  as  "  all  in  all !"] 

h  Ezek.  XX.  42—44.  and  xxxvi.  22,  32. 


199.]  A  PENITENTIAL  RETROSPECT  ENJOINED.  311 

CXCIX. 

A    PENITENTIAL    RETROSPECT    ENJOINED. 

Deut.  ix.  7.  Remember,  and  forget  not,  how  thou  provokedst 
the  Lord  thy  God  to  wrath  hi  the  wilderness. 

THERE  is  no  sin  more  deeply  rooted  in  the  heart 
of  man  than  pride  :  nor  is  there  any  thing  which  will 
not  serve  as  a  fomidation  for  it  to  prefer  its  claims. 
Even  an  excess  of  impiety  will  afford  to  some  an 
occasion  of  glorying  ;  and  a  precedence  in  rebellion 
against  God,  give  them    a  title  to  praise  amongst 
those  whom  they  have  out-stripped  in  the  career  of 
wickedness.    It  may  well  be  expected,  then,  that  suc- 
cess in  any  lawful  enterprise  should  very  generally  be 
thought  to  give  a  man  a  legitimate  ground  for  self- 
applause.    Yet,  doubtless,  if  ever  there  were  a  people 
less  entitled  to  self-admiration  than  others,  it  was  the 
people  of  Israel,  who  were  a  stiff-necked  people  from 
the  very  first  moment  that  God  took  them  under  his 
peculiar  care.     And,  if  ever  there  were  a  matter  that 
entirely  precluded  all  ground  of  glorying,  surely  it 
was  the   establishing  of  that  people  in  the  land  of 
Canaan.     Their  fathers  had  all  provoked  God  to  de- 
stroy them  in  the  wilderness :  and  they  themselves 
were  also  a  rebellious  generation :    so  that  they  at 
least  might  be  expected  to  acknowledge  themselves 
indebted  to  the  sovereign  grace  of  God  for  all  the 
blessings    of  the  promised  land.     But  behold,  God, 
who  knew  what  was  in  man,  was  constrained  to  cau- 
tion them  against  the  enormous  evil  of  ascribing  to 
their  own  superior  goodness  all  the  interpositions  of 
God  in  their  behalf :  "Speak  not  thou  in  thine  heart, 
after  that  the  Lord  thy  God  hath  cast  them  out  from 
before  thee,  saying.  For  my  righteousness  the  Lord 
hath  brought  me  in  to  possess  this  land  :  but  for  the 
wickedness  of  these  nations,  the  Lord  doth  drive  them 
out  from  before  thee.     Understand,  therefore,  that 
the  Lord  thy  God  giveth  thee  not  this  good  land  to 
possess  it  for  thy  righteousness ;  for  thou  art  a  stiff- 
necked  people.    Remember,  and  forget  not  how  thou 


312  DEUTERONOMY,  IX.  7.  [199. 

provokedst  the  Lord  thy  God  to  wrath  in  the  wilder- 
ness." This  was  the  state  of  mind  which  became 
them  ;  and  this  is  the  habit  that  becomes  us  also. 

To  fix  this  admonition  the  more  deeply  on  yom' 
minds,  I  will  endeavour  to  shew, 

I.  What  impression  sin  makes  upon  the  mind  of  God — 

It  is  not  so  light  an  evil  as  we  are  ready  to  imagine. 
It  is  most  offensive  to  God :  it  is  "  that  abominable 
thing  which  his  soul  hateth''."  In  what  abhorrence 
he  holds  it,  we  may  see, 

1.  By  his  own  positive  declarations — 

["  In  the  day  that  thou  eatest  of  the  forbidden  tree,  thou 
shalt  die^,"  was  the  declaration  of  God  in  Paradise :  and 
"The  soul  that  sinneth,  it  shall  die*^,"  has  been  his  solemn 
warning  to  all  mankind,  even  to  the  present  hour.  Yes  ;  "  the 
wrath  of  God  is  revealed  against  all  imgodliness  and  miright- 
eousness  of  men**."  "  The  wicked,"  saith  David,  "  shall  be 
turned  into  hell,  and  all  the  people  that  forget  God*^."  And 
again  :  "  Upon  the  ungodly  shall  God  rain  snares,  fire  and 
brimstone,  storm  and  tempest :  this  shall  be  their  portion  to 
drink^:"  "  they  shall  go  into  everlasting  fhe  prepared  for  the 
devil  and  his  angels^:"  "  they  shall  di'ink  of  the  wine  of  the 
wrath  of  God,  which  is  poured  out  without  mixtui'e  into  the 
cup  of  his  indignation ;  and  the  smoke  of  their  torment  shall 
ascend  up  for  ever  and  ever :  and  they  shall  have  no  rest,  day 
nor  night*^:"  they  shall  be  "  where  their  worm  dieth  not,  and 
the  fire  is  not  quenched';"  and  shall  spend  eternity  itself  in 
"  weeping  and  wailing,  and  gnashing  of  teeth  ^." 

Now  I  would  ask.  What  can  such  declarations  mean  ?  or 
rather.  What  can  they  mean  who  set  them  all  at  nought,  and 
say,  "  I  shall  have  peace,  though  I  walk  after  the  imaginations 
of  my  own  evil  heart'?"] 

2.  By  the  actual  exhibitions  of  his  wrath — 

[It  is  easy  to  say,  "  The  Lord  doth  not  see,  neither  will 
the  Almighty  regard  it."  But  how  do  his  dispensations  ac- 
cord vni\\  these  conceits  ?  Was  the  sin  of  Adam  visited  with 
no  expressio}!  of  his  wrath  ?  Was  there  no  manifestation  of 
his  anger  at  the  deluge  ?  None  on  the  cities  of  the  plam,  the 
punishment  of  which  was  a  figure  of  hell  itself?     Look  at  his 

a  Jer.  xliv.  4.  *>  Gen.  ii.  17.  *  Ezek.  xviii.  4. 

d  Rom.  i.  18.  ^  Ps.  ix.  17.  ^  Ps.  xi.  G. 

g  Matt.  XXV.  41.  ''  Rev.  xiv.  10,11.  '  Mark  ix^  44,  46,  48. 

^  Matt.  XXV.  30.  '  Deut.  xxix.  19. 


199.]  A  PENITENTIAL  RETROSPECT  ENJOINED.  313 

dealings  with  Israel  in  the  wilderness  :  Was  sin  unpunished 
there?  Do  we  see  there  no  marks  of  his  displeasure,  no  proofs 
of  the  connexion  which  he  has  established  between  sin  and 
misery  ?  Does  the  destruction  of  that  whole  people  in  the 
wilderness  give  us  no  insight  into  this  matter?  When  we  see 
what  was  inflicted  on  a  man  for  gathering  sticks  upon  the 
Sabbath "»,  on  Uzzah  for  a  mistake",  on  the  men  of  Bethshe- 
mesh  for  unhallowed  curiosity",  on  Herod  for  pride?,  on 
Ananias  for  a  he^,  shall  we  listen  to  the  voice  that  tells  us, 
that  "  the  Lord  will  not  do  good,  neither  will  he  do  evil""?" 
Know  ye  of  a  truth,  beloved  Brethren,  that  "  God  is  angry 
with  the  wicked  every  day  ^ ;  "  and  that  "  though  hand  joua  hi 
hand,  the  wicked  shall  not  go  luipmiished  *."] 

From  hence,  then,  we  may  see, 

II.    The  impression  which  it  should  make  on  our 
minds — 

Verily,  as  it  makes  a  deep  impression  upon  God's 
mind,  so  should  it  also  upon  ours.  We  should  re- 
member it ;  and  never  forget  so  much  as  one  sin,  if 
it  were  possible ;  but  should  have  the  iniquity  of  our 
whole  lives  ever  treasured  up  in  our  minds,  and 
standing  in  one  accumulated  mass  before  our  eyes. 

This  is  necessary  for  the  unpardoned  sinner — 

[We  are  not  to  imagine,  that  it  is  sufficient  for  us  to 
acknowledge  in  a  general  way  that  we  are  sinners,  or  to  have 
our  minds  fixed  on  one  or  two  enormous  transgressions,  and 
to  confess  them  to  God.  We  ought  to  trace  sin  to  the  foun- 
tain-head, and  see  how  totally  we  are  by  nature  alienated  fi'om 
God,  and  "  enemies  to  him  in  our  minds  by  vidcked  works:" 
and  at  the  same  time  we  should  have  such  views  of  particular 
transgressions,  as  to  be  constrained  to  come  to  God,  saying, 
"  Thus  and  thus  have  I  done : "  and  without  such  a  view  of 
our  sins  we  can  have  no  repentance,  no  forgiveness,  nor  even 
so  much  as  axiy  preparation  of  heart  for  the  Gospel  of  Christ. 

Without  calling  our  ways  to  remembrance,  we  can  have  no 
repentance.     For,  what  is  repentance,  but  a  confession  of  our 

sins,  and  mourning  over  them  before  God? We  can 

have  wo  forgiveness ;  for  "  he  that  covereth  his  sins  shall  not 
prosper :  it  is  he  only  who  confesseth  and  forsaketh  them  that 

shall  find  mercy  ^" Nor  can  a  person  be  prepared  to 

receive  the  Gospel:  for  the  Gospel  is  a  remedy;  for  which  they 

"  Numb.  XV.  33— 35.      »  2  Sam.  vi.  6,  7.      °  1  Sam.  vi.  19. 

P  Acts  xii.  23.  q  Acts  v.  3—10.        >•  Zeph.  i.  12. 

s  Ps.  vii.  11.  t  prov.  xi.  21.  "  Prov.  xxviii.  13. 


314  DEUTERONOMY,  IX.  7.  [199. 

who  are  unconscious  of  any  malady  can  have  no  desire ;  as 
our  Lord  has  said,  "  They  that  are  whole  need  not  a  physi- 
cian, but  they  that  are  sick :  I  came  not  to  call  the  righteous, 
but  sinners  to  repentance  *."  Wliat  then  shall  an  unpardoned 
sinner  do?  If  he  look  not  back  on  his  transgressions,  to 
mourn  over  them  before  God,  he  rivets  them  all  upon  his  own 
soul,  and  ensures  to  himself  the  judgments  of  an  offended  God^.] 

Nor  is  it  a  whit  less  necessary  for  a  pardoned  saint — 

[In  a  great  variety  of  views  it  is  desirable  for  him :  first, /or 
the  deepening  of  his  humility.  Superficial  views  of  sin,  though 
they  may  suffice  to  bring  us  to  the  Savioru",  will  never  produce 
that  self-lothing  and  self-abhorrence  which  are  the  foimdation 

of  all  that  is  good  and  great  in  the  Christian  character^ 

Next,  for  the  inflaming  of  his  gratitude.  Our  gratitude  wiU 
always  bear  proportion  to  our  sense  of  sin.  "  The  man  that 
has  been  forgiven  little,  will  love  little  ^ : "  but  the  man  who  is 
sensible,  fully  sensible,  what  his  deserts  have  been,  wdll  be 
filled  with  such  wonder  and  admiration  at  the  goodness  of  God 

towards  him,  as  no  words  can  adequately  express'' 

Further,  these  views  of  sin  are  desirable  for  the  confirming  of 
his  principles.  Let  him  feel  the  extent  of  his  guilt,  and  he  will 
not  need  to  be  told  that  salvation  must  be  altogether  of  grace, 
or  through  faith  in  Christ.  He  will  see  that  a  soul  taken  out 
of  hell  itself  would  not  be  a  greater  monument  of  grace  than 
he:  he  knows  himself  to  be  "a  brand  plucked  out  of  the 
burning*';"  and  that  if  there  were  not  an  atonement  provided 
for  him,   and  a  free  salvation  offered  to  him,  Satan  himself 

would  have  as  good  a  hope  of  mercy  as  he These  views 

are  yet  further  desirable  for  the  augmenting  of  his  care  and 
watchfulness.  Let  a  man  see  how  he  has  fallen,  and  how,  even 
though  he  may  not  actually  have  fallen,  he  has  been  tempted 
by  sinful  inclinations :  he  wdll  then  see  what  must  have  been 
his  state  to  all  eternity,  if  God  had  left  him  to  himself;  and 
what  must  yet  be  his  state,  if  God  should  not  continually 

uphold  liim Lastly,  they  are  necessary  for  the  meeten- 

ing  of  his  soul  for  glory.  Go  up  to  heaven,  and  see  the  state  of 
the  saints  there:  see  how  they  fall  on  their  faces  before  the 
throne :  hear  with  what  incessant  praises  they  ascribe  salvation 
to  God  and  to  the  Lamb''.  If  you  were  to  go  from  one  end  of 
heaven  to  the  other,  you  would  not  hear  one  self-applauding 
word,  or  witness  one  self-admiring  thought.  There  is  but 
one  song  throughout  all  the  realms  of  bliss :  and  the  deeper  our 

'^  Matt.  ix.  12,  13.  y  Luke  xiii.  3. 

^  Ezek.  xvi.  G3.  and  xxxvi.  31.       ^  Luke  vii.  47. 
*>  1  Tim.  i.  13 — 15.  "  Grace  exceeding  abundant." 
«=  Zech.  iii.  2.  'i  Rev.  v.  14. 


200.1       REPLACING  THE  TABLES  OF  THE  COVENANT.  315 

sense  of  obligation  to  God  is  for  the  wonders  of  redeeming  love, 
the  better  we  shall  be  prepared  to  make  it  the  one  subject  of 
our  thanksgivings  to  all  eternity.] 

Before  I  conclude,  let  me  add  a  few  words  to  those 
who  are  either  looking  to  God  for  acceptance 
through  their  own  righteousness,  or  imagining 
that  they  have  already  found  mercy  on  such 
ground  as  that — 

[Take  a  retrospect  of  your  past  Kves,  and  call  to  remem- 
brance the  whole  of  your  conduct  in  this  wilderness  world. 
Compare  your  lives  with  the  requirements  of  God's  law ;  and 
see  whether  even  so  much  as  a  day  or  an  hour  has  ever  passed, 
that  has  not  given  you  ground  for  the  deepest  humiliation. 
But  if  you  will  not  remember  your  sins,  know  assiu'edly,  that 
God  will.  He  says,  by  the  Prophet  Amos;  "  The  Lord  hath 
sworn  by  the  excellency  of  Jacob,  Surely  I  wiU  never  forget 
any  of  their  works®."  In  the  day  of  judgment,  too,  will  he 
remember  them;  yes,  and  bring  them  to  your  remembrance 
also :  for  they  are  all  recorded  in  his  book ;  and  when  set 
before  you  with  all  their  aggravations,  they  will  then  appear  to 
you,  not  light  and  venial,  as  they  now  do,  but  worthy  of  the 
deepest  and  heaviest  condemnation.  Stay  not,  then,  till  that 
day,  but  call  them  to  remembrance  now,  and  beg  of  God  to  set 
them  all  in  order  before  your  eyes.  As  for  the  pain  which  a 
sight  of  them  will  occasion,  wovdd  you  not  wish  to  be  pained 
with  that  which  has  so  grieved  your  God?  And  is  it  not 
better  to  feel  a  penitential  sorrow  now,  than  to  die  in  impeni- 
tence, and  lie  down  under  the  wrath  of  God  for  ever?  In 
recommending  penitence,  I  am  your  best  friend;  and  those 
who  would  encourage  you  to  forget  your  sins  are,  in  truth, 
your  greatest  enemies.  Begin,  then,  to  "  sorrow  after  a  godly 
sortV'  and  go  to  the  Lord  with  all  your  sins  upon  you:  so 
shall  you  have  them  all  "  blotted  out  as  a  morning  cloud,"  and 
"  cast  by  God  himself  into  the  depths  of  the  sea."  Here  is  a 
great  mystery:  if  you  forget  your  sins,  God  will  remember 
them :  but  if  you  remember  them,  God  will  forget  them  utterly, 
and  **  remember  them  against  you  no  more  for  ever^."] 

e  Amos  viii.  7.  ^2  Cor.  vii.  11.  s  Heb.  viiL  12. 

■-■•■--  —  -   —  ■■""■"■ '  ■  ...-■-,     -.-■.■^..  y 

cc. 

THE  REPLACING  OF  THE  TWO  TABLES  OF  THE  COVENANT. 

Deut.  X.  1,2.  At  that  time  the  Lord  said  unto  me,  Heiv  thee 
two  tables  of  stone  like  unto  the  first,  and  come  up  unto  me 
into  the  mount,  and  make  thee  an  ark  of  ivood :  and  I  will 


316  DEUTERONOMY,  X.  1,2.  [200. 

write  on  the  tables  the  ivords  that  were  in  the  first  tables 
which  thou  brakest,  and  thou  shall  put  them  in  the  ark. 

THOSE  to  whom  the  modes  of  communication 
which  are  common  in  eastern  countries  are  but  little 
known,  feel  a  jealousy  respecting  every  thing  that  is 
figurative  and  emblematical.  But  even  in  the  New 
Testament  there  is  much  that  is  hidden  under  figures. 
The  whole  life  of  our  blessed  Saviour  is  justly  con- 
sidered as  an  example:  but  it  is  rarely  considered 
that  in  all  its  principal  events  it  was  also  emblematical 
of  what  is  spiritually  experienced  in  the  heart  of  the 
believer:  the  circumcision  of  Christ  representing  the 
circumcision  of  our  hearts ;  the  baptism,  also,  and  the 
crucifixion,  and  the  resurrection  of  Christ,  marking  our 
death  unto  sin,  and  our  new  birth  unto  righteousness. 
If  then  in  the  New  Testament,  where  truth  is  exhi- 
bited so  plainly,  there  are  many  things  revealed  in 
shadows,  we  may  well  expect  to  find  much  that  is 
figurative  in  the  Old  Testament,  where  the  whole 
system  of  religion  was  veiled  under  types  and  figures. 
The  circumstances  before  us,  we  do  not  hesitate  to 
say,  have  a  hidden  meaning,  which,  when  brought 
forth,  will  be  highly  instructive.  But  in  exploring 
the  mysteries  that  are  hid  under  these  shadows,  there 
is  need  of  the  utmost  sobriety,  that  we  impose  not 
on  Scripture  any  other  sense  than  that  which  God 
himself  designed  it  to  convey.  However  some  may 
gratify  themselves  with  exercising  their  ingenuity  on 
the  sacred  writings,  and  please  themselves  with  their 
own  fanciful  interpretations  of  God's  blessed  word, 
I  dare  not  proceed  in  that  unhallowed  course:  I 
would  '^  put  off  my  shoes,  when  I  come  upon  this 
holy  ground ;"  and  be  content  to  leave  untouched 
what  I  do  not  understand,  and  what  God  has  not 
enabled  me  to  explain,  with  a  good  hope  at  least  that 
I  express  only  "  the  mind  of  his  Spirit."  With  this 
reverential  awe  upon  my  mind,  I  will  endeavour,  as 
God  shall  help  me,  to  set  before  you  what  I  conceive 
to  be  contained  in  the  passage  which  we  have  just 
read.  In  it  we  notice, 
I.  The  breaking  of  the  two  tables  of  the  law — 


200.]       REPLACING  THE  TABLES  OF  THE  COVENANT.  317 

God,  after  he  had  pubhshed  by  an  audible  voice 
the  law  of  the  Ten  Commandments,  wrote  them  upon 
two  tables  of  stone,  and  gave  them  to  Moses  upon 
Mount  Horeb,  that  they  might  serve  as  a  memorial 
of  what  all  who  entered  into  covenant  with  him  were 
bound  to  perform.  But  when  Moses,  on  descending 
from  the  mount,  found  that  the  whole  people  of  Israel 
were  worshipping  the  golden  calf,  he  was  filled  with 
righteous  indignation,  and  ''  brake  the  two  tables  in 
pieces  before  their  eyes^"  Now  this  action  of  his 
imported, 

1.  That  the  covenant  which  God  had  made  with 
them  was  utterly  dissolved — 

[Repeatedly  are  the  two  tables  called  "  the  tables  of  the 
covenant  *• ; "  because  they  contained  the  terms  on  wliich  the 
Israelites  were  ultimately  to  find  acceptance  before  God.  But 
their  idolatry  was  a  direct  violation  of  the  very  first  precept  of 
the  decalogue,  or  rather  an  utter  subversion  of  the  whole :  and 
as  they  had  thus  broken  the  covenant  on  their  part,  Moses  by 
breaking  the  two  tables  declared  it  to  be  annulled  on  God's  part. 
God  now  disclaimed  all  connexion  with  them ;  and  by  calling 
them  "  thy  people,"  that  is,  Moses'  people,  he  disowned  them 
for  his;  and  threatened  to  "  blot  out  their  name  from  under 
heaven."  All  this  was  intimated,  I  say,  by  Moses,  in  this  sig- 
nificant action.  A  sunilar  mode  of  expressing  the  same  idea 
was  adopted  by  Jehovah  in  the  days  of  the  Prophet  Zechariah. 
He  took  two  staves,  one  to  represent  the  tribes  of  Judah  and 
Benjamin;  and  the  other,  the  ten  tribes.  These  he  brake,  the 
one  after  the  other,  in  order  to  shew  that  as  they  were  disjomed 
fi'om  each  other,  so  they  should  henceforth  be  separated  from 
him  also,  and  that  "his  covenant  with  them"  both  was  dis- 
solved *=.  Thus  far  then,  we  apprehend,  the  import  of  this  ex- 
pressive action  is  clear. 

The  further  hght  which  I  shall  endeavour  to  throw  upon  it, 
though  not  so  clear  to  a  superficial  observer,  will  to  a  well- 
instructed  mind  approve  itself  to  be  both  just  and  important.] 

It  further  imports  then, 

2.  That  that  mode  of  covenanting  with  God  was 
from  that  time  for  ever  closed — 

[This,  I  grant,  does  not  at  first  sight  appear;  though  it  may 
be  inferred  from  the  very  circumstance  of  the  same  law  being 

a  Deut.  ix.  10,  15,  16,  17.  ^  Deut.  ix.  9,  11,  15. 

^  Zech.  xi.  7,  10,  14. 


318  DEUTERONOMY,  X.  1, 2.  [200. 

afterwards  given  in  a  different  ivay.  This  mode  of  conveying 
such  instruction  repeatedly  occurs  in  the  Holy  Scriptm'es.  The 
Prophet  Jeremiah  tells  the  Jew^s  that  God  would  "  make  a  new 
covenant  with  them;"  from  whence  St.  Paul  infers  that  the 
covenant  under  which  they  lived,  was  old,  and  "  ready  to  vanish 
away^."  The  Prophet  Haggai  speaks  of  God  "shaking  once 
more  the  heavens  and  the  earth : "  and  tliis  St.  Paul  interprets 
as  an  utter  removal  of  the  Jewish  dispensation,  that  "  the  things 
which  coidd  not  be  shaken,"  the  Christian  dispensation,  "  might 
remain^."  Now  if  these  apparently  incidental  words  conveyed 
so  much,  what  must  have  been  intended  by  that  action,  an 
action  which,  in  point  of  singulai'ity,  yields  not  to  any  within 
the  whole  compass  of  the  sacred  records? 

But  is  this  view  of  the  subject  confirmed  by  any  further  evi- 
dence ?  I  answer,  Yes ;  it  is  agreeable  to  the  whole  scope  of  the 
inspired  volume.  Throughout  the  New  Testament  we  have  this 
truth  continually  and  most  forcibly  inculcated,  that  the  law, 
having  been  once  broken,  can  never  justify:  that,  whilst  under 
it,  we  are,  and  ever  must  be,  under  a  curse :  and  therefore  we 
must  be  dead  to  it,  and  renounce  all  hope  of  acceptance  by  it. 
And  the  breaking  of  the  tables  before  their  eyes  was  in  effect 
like  the  diiving  of  oui-  first  parents  out  of  Paradise,  and  the 
preventing  of  their  return  to  it  by  the  menaces  of  a  flaming 
sword.  The  tree  of  life  which  was  to  them  in  their  state  of 
innocence  a  pledge  of  eternal  Hfe,  was  no  longer  such  when  they 
had  fallen :  and  therefore  God  in  mercy  proliibited  their  access 
to  it,  in  order  that  they  might  be  shut  up  to  that  way  of  recon- 
ciliation which  God  had  provided  for  them  in  the  promised 
seed.  And  thus  did  Moses  by  this  significant  action  cut  off 
from  the  Jews  all  hope  of  return  to  God  by  that  covenant  which 
they  had  broken,  and  shut  them  up  to  that  other,  and  better, 
covenant,  which  God  was  about  to  shadow  forth  to  them.] 

But  the  chief  mystery  hes  in, 

II.  The  manner  in  which  they  were  replaced — 

Moses,  having  by  his  intercession  obtained  for- 
giveness for  the  people,  was  ordered  to  prepare  tables 
of  stone  similar  to  those  which  he  had  broken,  and 
to  carry  them  up  to  the  mount,  that  God  might  write 
upon  them  with  his  own  finger  a  fresh  copy  of  the 
law.  He  was  ordered  also  to  make  an  ark,  in  which 
to  deposit  the  tables  when  so  inscribed.  Now  what 
was  the  scope  and  intent  of  these  directions  1    Truly 

<i  Jer.  xxxi.  31.  with  Hob.  viii.  13. 
e  Hagg.  ii.  G.  with  Heb.  xii.  2G,  27. 


200.1      REPLACING  THE  TABLES  OF  THE  COVENANT.  319 

they  were  of  pre-eminent  importance,  and  were  in- 
tended to  convey  the  most  valuable  instruction.  Mark, 

1.  The  renewing  of  the  tables  which  had  been 
broken — 

[This  intimated  that  God  was  reconciled  towards  them, 
and  was  still  willing  to  take  them  as  his  people,  and  to  give 
himself  to  them  as  their  God.  The  very  first  words  of  the  Law 
thus  given  said  to  them,  "  I  am  the  Lord  thy  God."  So  that 
on  this  part  of  the  subject  it  is  unnecessary  to  dwell.] 

2.  The  putting  of  them,  when  so  renewed,  into  an 
ark — 

[Christ  is  that  ark  into  which  the  law  was  put.  To  him 
it  was  committed,  in  order  that  he  might  fulfil  it  for  us.  He 
was  made  mider  the  law  for  this  express  end*^:  and  he  has  ful- 
filled it  in  all  its  parts ;  endurmg  all  its  penalties,  and  obeying 
all  its  precepts^.  This  he  was  appointed  of  God  to  do:  the 
law  was  put  into  his  heart  on  purpose  that  he  might  do  it^: 
and  having  done  it,  he  is  "  the  end  of  the  law  for  righteousness 
to  every  one  that  believeth'."  Hence  we  are  enabled  to  view 
the  law  without  fear,  and  to  hear  it  without  trembhng.  Now 
we  can  contemplate  its  utmost  requirements,  and  see  that  it 
has  been  satisfied  in  its  highest  demands.  We  can  now  even 
found  our  hopes  upon  it ;  not  as  obeyed  by  us ;  but  as  obeyed 
by  our  surety  and  substitute,  the  Lord  Jesus  Christ ;  by  whose 
obedience  it  has  been  more  magnified  than  it  has  ever  been 
dishonoured  by  our  disobedience.  It  is  no  longer  now  a 
"  ministration  of  death  and  condemnation'^,"  but  a  source  of 
life  to  those  who  plead  the  sacrifice  and  obedience  of  Jesus 
Christ.  In  this  view  the  law  itself,  no  less  than  the  prophets, 
bears  testimony  to  Christ',  and  declares  that,  through  his 
righteousness,  God  can  be  "  a  just  God,  and  yet  a  Saviour"^," 
"just,  and  yet  the  justifier  of  aU  them  that  beheve"."  This 
is  the  great  mystery  which  the  angels  so  much  admire,  and 
which  they  are  ever  endeavouring  to  look  into". 

If  it  appear  strange  that  so  much  should  be  intimated  in  so 
small  a  matter,  let  us  only  consider  what  we  know  assuredly 
to  have  been  intimated  in  an  occurrence  equally  insignificant, 
which  took  place  at  the  very  same  time.  When  Moses  came 
down  with  these  tables  in  his  hand,  his  face  shined  so  bright 
that  the  people  were  unable  to  approach  liim ;  and  he  was 
constramed  to  put  a  vail  upon  his  face  in  order  that  they  might 

f  Gal.  iv.  4,  3.  s  Gal.  iii.  13,  14.  Phil.  ii.  8. 

h  Ps.  xL  8.  i  Rom.  x.  4.  k  2  Cor.  iii.  7,  9. 

1  Rom.  iii.  21,  22.        m  isai.  xlv.  21.  «  Rom.  iii.  26. 

°  Carefully  compare  Exod.  xxv.  17 — 20.  with  1  Pet.  i.  12. 


320  DEUTERONOMY,  X.  1,2.  [200. 

have  access  to  him  to  hear  his  instructions  p.  This  denoted 
their  incapacity  to  comprehend  the  laio,  till  Christ  should  come 
to  remove  the  veil  from  their  hearts  %  And  precisely  in  the 
same  manner  the  putting  of  the  law  into  the  ark  denoted  the 
incapacity  of  man  to  receive  it  as  it  is  in  itself,  and  the  neces- 
sity of  vieiving  it  only  as  fulfilled  in  Christ.  *'  Through  the  law  " 
itself  which  denounces  such  curses'",  and  "  through  the  body 
of  Christ"  which  sustained  those  curses  %  we  must  be  "  dead 
to  the  law,"  and  have  no  hope  whatever  towards  God  but  in  the 
righteousness  of  the  Lord  Jesus  Christ*,  who,  in  consequence 
of  obeying  its  precepts  and  enduring  its  j)enalties,  is  to  be  called 
by  every  child  of  man,  "  The  Lord  our  Righteousness."] 

3.  The  preparing  the  tables  on  which  the  law  was 
written — 

[The  first  tables  were  prepared  by  God  himself:  but,  when 
they  were  broken,  and  to  be  renewed,  Moses  was  ordered  to 
prepare  the  tables,  and  carry  them  up  to  the  mount,  that  they 
might  there  have  the  law  inscribed  upon  them  by  God  himself. 
Commentators  have  suggested  that  this  was  intended  to  inti- 
mate, that  though  God  alone  could  write  the  law  on  the  heart, 
means  were  to  be  used  for  that  end  by  people  for  themselves, 
and  by  ministers  in  their  behalf.  But  I  rather  gather  from  it 
a  deeper  and  more  important  lesson,  namely,  that  notwith- 
standing the  law  was  fulfilled  for  us  by  Christ,  we  must  seek 
to  have  it  inscribed  on  our  stony  hearts ;  and  that,  if  we  go  up 
with  them  to  the  mount  of  God  from  time  to  time  for  that  end, 
God  will  write  his  law  there.  I  the  rather  beheve  this  to  be 
the  true  meaning,  because  our  deadness  to  the  law  as  a  covenant 
of  ivorks  is  continually  associated  with  a  delight  in  it  as  a  rule 
of  life^  ;  and  because  the  writing  of  the  law  upon  our  hearts 
is  the  great  distinguishing  promise  of  the  New  Covenant^.  In 
this  view  the  direction  respecting  the  tables  is  very  instructive, 
seeing  that  it  unites  what  can  never  be  separated,  a  "  hope  in 
Christ"  as  the  only  Saviour  of  the  world,  and  a  "  purifying  of 
the  heart  as  he  is  pure^."] 

Improvement — 

1.  Let  us  be  thankful  that  the  law  is  sriven  to  us 

in  this  mitigated  form — 

[The  law  is  the  same  as  ever :  not  a  jot  or  tittle  of  it  was 
altered,  or  ever  can  be  :  it  is  as  immutable  as  God  himself''. 

P  Exod.  xxxiv.  29—35.      i  2  Cor.  iii.  13— IG.      >•  Gal.  ii.  19. 
8  Rom.  vii.  4.  *  Gal.  ii.  15,  16.   Phil.  iii.  9. 

»i  See  Gal.  ii.  19.  and  Rom.  vii.  4.  before  cited, 
'f  Jer.  xxxi.  31 — 33.  with  Hcb.  viii.  8 — 10. 
y  1  John  iii.  3.  ^  Matt.  v.  17,  18. 


200.1      REPLACING  THE  TABLES  OF  THE  COVENANT.  321 

But  as  given  on  Mount  Sinai,  it  was  "  a  fiery  law;"  and  so 
terrible,  that  the  people  could  not  endure  it ;  and  "  even 
Moses  himself  said,  I  exceedingly  fear  and  quake  ^."  But  in 
the  ark,  Christ  Jesus,  its  terrors  are  abated :  yea,  to  those  who 
believe  in  him,  it  has  no  terror  at  all :  its  demands  are  satisfied 
in  their  behalf,  and  its  penalties  sustained :  and,  on  it,  as  ful- 
filled in  him,  they  found  their  claims  of  everlasting  life^.  It 
must  never  be  forgotten,  that  the  mercy-seat  loas  of  the  same 
dimensions  with  the  ark ;  and  to  all  who  are  hi  Christ  Jesus 
does  the  mercy  of  God  extend'^.  If  we  look  to  the  law  as 
fulfilled  in  and  by  the  Lord  Jesus  Christ,  we  have  nothing  to 
fear:  "we  are  no  longer  under  the  law,  but  under  grace'':" 
and  "  there  is  no  condemnation  to  us^."  "  Only  let  us  rely 
on  him  as  having  effected  every  thing  for  us^,  and  all  that  he 
possesses  shall  be  ours^."] 

2.  Let  us  seek  to  have  it  visibly  v^ritten  upon  our 
hearts — 

[None  but  God  can  write  it  there :  our  stony  hearts  are 
harder  than  adamant.  Nevertheless,  if  we  go  up  to  God  in  the 
holy  mount,  "  he  will  take  away  from  us  the  heart  of  stone, 
and  give  us  a  heart  of  flesh  "^ :"  and  then  "  on  the  fleshly  tables 
of  our  heart"  will  he  wi'ite  his  perfect  law*.  O  blessed  privi- 
lege !  Beloved  Brethren,  let  us  covet  it,  and  seek  it  night  and 
day.  Only  think,  what  a  change  will  take  place  in  you  when 
this  is  wrought !  What  a  lustre  will  be  diffused  over  your  very 
countenance'^!  Yes  verily,  all  who  then  behold  you  shall 
"  take  knowledge  of  you  that  you  have  been  with  Jesus,"  and 
"  confess,  that  God  is  with  you  of  a  truth."  Despair  not,  any 
of  you :  though  ye  have  turned  from  God  to  the  basest  idolatry, 
yet  has  your  great  Advocate  and  Intercessor  prevailed  for  you 
to  remove  the  curses  of  the  broken  law,  and  to  restore  you  to 
the  favour  of  your  offended  God.  Bring  me  up,  says  God, 
your  hearts  of  stone,  and  I  will  so  inscribe  my  law  upon  them, 
that  "  ye  shall  never  more  depart  from  me,  nor  will  I  ever 
more  depart  from  you'."  Brethren,  obey  the  call  without 
delay:  lose  not  a  single  hour.  Hasten  into  the  presence  of 
your  God ;  and  there  abide  with  him,  till  he  has  granted  your 
request.  So  shall  "ye  be  God's  people,  and  he  shall  be  your 
God,  for  ever  and  ever™."] 

a  Heb.  xii.  19 — 21.  ^  Isai.  xlv.  24. 

<=  Exod.  XXV.  10,  21,  22.   Mark  the  promise  in  ver.  22. 

•'  Rom.  vi.  14.  e  Rom.  viii.  1.  ^  Rom.  viii.  34. 

g  1  Cor.  iii.  21—23.  ^  Ezek.  xxxvi.  26.       '  2Cor.iii.  2,  3. 

^  Exod.  xxxiv.  29,  30.       '  Jer.  xxxii.  38—41. 

m  Jer.  xxxii.  38 — 41. 

VOL.  11.  y 


322  DEUTERONOMY,  X.  12,  13.  [201. 

CCI. 

REASONABLENESS  AND  EXCELLENCY  OF  GOD's  COMMANDS. 

Deut.  X.  12,  13.  And  now,  Israel,  lohat  doth  the  Lord  thy  God 
require  of  thee,  hut  to  fear  the  Lord  thy  God,  to  zvalk  in  all 
his  ivays,  and  to  love  him,  and  to  serve  the  Lord  thy  God  ivith 
all  thy  heart  and  ivith  all  thy  soul,  and  to  keep  the  com- 
mandments of  the  Ijord,  and  his  statutes,  which  I  command 
thee  this  day  for  thy  good  ? 

PECULIAR  seasons  call  for  the  exercise  of  pecu- 
liar duties.  A  new  era  was  just  opening  upon  the 
Hebrews,  at  the  time  when  this  address  to  them  was 
delivered.  They  had,  by  the  worshipping  of  the 
golden  calf,  entirely  annulled  the  covenant  which 
God  had  made  with  them,  and  had  subjected  them- 
selves to  his  heavy  displeasure.  But,  at  the  inter- 
cession of  Moses,  God  had  graciously  renewed  his 
covenant  with  them,  by  giving  them  again  a  copy  of 
that  Law  which  they  had  broken,  and  by  committing 
them  again  to  the  care  of  Moses,  whom  he  had  ap- 
pointed to  conduct  them  to  the  land  of  Canaan.  Now, 
therefore,  Moses  called  on  them  to  renew  their 
solemn  dedication  of  themselves  to  God,  according 
to  the  tenor  of  those  commandments  which  he  had 
given  them. 

Somewhat  of  a  similar  era  has  commenced  to  us 
this  day^.  Many  have  been  our  offences  in  the  past 
year:  and  God  might  have  justly  cast  us  off,  and 
abandoned  us  to  utter  ruin.  But  he  is  now  renewing 
to  us  his  tender  mercies:  and  may,  therefore,  justly 
call  upon  us  to  renew  our  surrender  of  ourselves  to 
his  service. 

The  words  which  I  have  just  read  to  you  will  lead 
me  to  point  out, 

L  What  God  requires  from  us — 

Israel  had  been  redeemed  from  Egypt,  and  were 
regarded  as  a  peculiar  people  unto  the  Lord.  And 
such  is  our  state.  We  have  been  redeemed  from  a 
far  sorer  bondage,  by  the  blood  of  God's  only  dear 

a  This  supposes  that  the  subject  is  used  on  New-  Year's  Day. 


201.1  EXCELLENCY  OF  GOD's  COMMANDS.  323 

Son ;  and  by  the  very  name  we  hear,  we  profess  our- 
selves the  followers  of  Christ,  and  the  servants  of  the 
living  God.  Our  duty,  then,  is  "  to  serve  our  God," 
and  to  serve  him  in  the  very  way  prescribed  in  our 
text.     We  must  serve  him, 

1.  With  reverential  fear — 

[Never  for  a  moment  must  we  forget  that  we  are  sinners, 
deserving  of  God's  wTath  and  indignation.  The  circumstance 
of  our  having  been  forgiven  by  him,  so  far  from  removing  aU 
occasion  for  reverential  fear,  is  rather  a  reason  for  the  augmen- 
tation of  it.  We  should  "  lothe  ourselves  the  more  because 
our  God  is  pacified  towards  us^;"  for  his  very  mercy  shews 
how  basely  we  have  acted,  in  smning  against  so  good  a  God. 
If  the  glorified  saints  in  heaven  fall  upon  their  faces  before  the 
throne,  whilst  yet  they  are  singing  praises  to  God  and  to  the 
Lamb,  much  more  should  we  on  earth,  who  have  yet  so  much 
corruption  to  mourn  over,  and  so  many  evils  to  deplore.  As 
for  that  kind  of  experience  which  some  tliink  to  be  warranted 
by  their  views  of  God's  faithfulness  to  his  promises,  and  wliich 
others  derive  fi'om  a  conceit  of  their  own  sinless  perfection,  (I 
mean,  that  confidence,  on  the  one  hand,  which  is  divested  of 
fear ;  and  that  familiarity,  on  the  other  hand,  which  is  not  tem- 
pered with  contrition,)  I  cannot  but  regard  it  as  most  delusive 
and  dangerous.  It  would  be  well,  too,  if  some,  who  are  not 
carried  to  these  extremes  of  doctrinal  error  be  not  equally 
defective,  through  a  captious  abhorrence  of  all  forms  in  external 
discipKne  and  deportment.  Many,  from  a  zeal  against  what 
they  are  pleased  to  designate  as  Popish  superstition,  conduct 
themselves  with  sad  irreverence  in  the  worship  of  the  Most 
High  :  and,  if  they  feel  not  already  a  contempt  for  the  Majesty 
of  heaven,  sure  I  am  that  they  take  the  most  effectual  means 
to  generate  it  in  their  hearts.  Men,  as  sinners,  should  lie  low 
in  the  dust  before  God  :  and  though,  as  redeemed  by  the  Lord 
Jesus  Christ,  they  are  to  put  away  slavish  fear,  they  are  never 
for  a  moment  to  divest  themselves  of  that  fear  which  is  filial, 
but  to  "  walk  in  the  fear  of  the  Lord  all  the  day  long."] 

2.  With  ardent  love — 

[A  filial  fear  will  not  in  the  least  degree  impede  the  exer- 
cise of  love ;  but  will  temper  it  with  a  becoming  modesty  and 
care.  Blended  with  fear,  it  cannot  possibly  be  too  ardent. 
We  should  so  "  love  our  God,  as  to  serve  him  with  all  our 
heart  and  with  all  our  soul."  In  truth,  without  love,  our  obe- 
dience, however  exact,  would  be  nothing  worth.  Love  is  the 
crown  of  all.     Even  amongst  men,  it  is  love  which  constitutes 

^  Ezek.  xvi.  63. 
Y  2 


324  DEUTERONOMY,  X.  12,  13.  [201. 

the  essence  of  every  acceptable  service.  We  value  not  the 
efforts  of  friends  by  their  intrinsic  worth,  so  much  as  by  the 
measvu'e  of  affection  displayed  in  them :  and  much  more  is  this 
the  standard  by  which  the  Almighty  will  try,  and  estimate,  our 
services  to  him.  It  was  this  which  rendered  the  widow's  mite 
a  more  acceptable  offering  to  God,  than  all  the  treasm-es  of 
the  opulent :  and  if  only  we  give  our  whole  souls  to  God,  the 
very  disposition  to  glorify  him  shall  be  equivalent  to  the  act. 
We  may  not  be  able  to  do  great  things  for  him  :  but,  if  we 
have  the  desire,  he  will  accept  it,  and  say,  "  Thou  didst  well, 
in  that  it  was  in  thine  heart."] 

3.  With  unreserved  fidelity — 

[There  is  to  be  no  limit  to  our  obedience  ;  no  line  beyond 
which  we  will  not  go,  if  God  call  us.  "  No  commandment  is 
to  be  considered  as  grievous '^;"  nor  is  any  thing  to  be  regarded 
as  "  a  hard  saying*^."  We  are  to  "walk  in  all  God's  ways," 
obeying  every  commandment  "  without  partiality  and  without 
hypocrisy."  W^e  are  to  "do  his  wall  on  earth,  even  as  it 
is  done  in  heaven."  Of  the  angels  we  are  told,  that  "  they  do 
God's  will,  hearkening  to  the  voice  of  his  loordr  They  look 
for  the  very  first  intimation  of  his  will,  and  fly  to  execute  it 
with  all  their  might.  They  never  for  a  moment  consider  what 
bearing  the  command  may  have  on  their  o\n\  personal  con- 
cerns :  they  find  all  their  happiness  in  fulfilling  the  divine  will. 
And  this  should  be  the  state  of  our  minds  also :  it  shoidd  be 
"  our  meat  and  our  drink  to  do  the  will  of  Him  that  sent  us." 
And,  if  suffering  be  the  recompence  allotted  us,  we  should 
"  rejoice  that  we  are  counted  worthy  to  suffer  for  His  sake." 
Even  life  itself  should  not  be  dear  to  us  in  comparison  of  His 
honour ;  and  we  should  be  ready  to  lay  it  down,  at  any  time, 
and  in  any  way,  that  the  sacrifice  may  be  demanded  of  us.] 

The  text  will  lead  me  to  shew  you  further, 

II.  The  reasonableness  and  excellency  of  his  require- 
ments:— 

That  they  are  reasonable,  is  evident  from  the  ap- 
peal which  Moses  makes  respecting  them — 

[Two  things  are  intimated  in  this  appeal  to  Israel ;  the 
one,  that  these  things  were  required  of  them ;  the  other,  that 
the  requisitions  were  such  as  they  could  not  but  approve.  If 
they  only  considered  themselves  as  God's  creatures,  they  could 
not  but  acknowledge  that  these  services  were  due  to  liim :  but 
when  they  viewed  the  mercies  that  had  been  vouchsafed  unto 
them,  and  the  blessings  which  God  had  yet  further  in  reserve 

c  1  John  v.  3.  ''  John  vi.  CO. 


201.1  EXCELLENCY  OF  god's  COMMANDS.  325 

for  them,  they  could  not  doubt  God's  right  to  every  return 
which  it  was  in  their  power  to  make.  How  much  stronger  liis 
claim  is  to  our  obedience,  must  be  ob\'ious  to  everv  considerate 
mind.  Think  of  yourselves,  Brethren,  as  redeemed  from  death 
and  hell  by  the  blood  of  God's  only  dear  Son,  and  then  say 
whether  you  are  not  bound  to  love  and  serve  him  with  joui 
whole  hearts.  Think  how  mercifully  God  has  borne  with  your 
transgressions  hitherto,  (for  you  have  been  a  stifF-necked  people, 
even  as  Israel  of  old  were  :)  think  how  your  every  want  is  still 
supplied,  not  only  for  the  body,  as  theirs  was,  but  for  the  soul, 
by  the  bread  of  life  sent  down  from  heaven,  and  by  water 
from  Christ  Jesus,  the  stricken  rock :  think  how  mercifully 
God  has  committed  you  to  the  cruidance  of  his  own  Son  ;  and 
to  what  a  glorious  land  he  is  leading  you,  even  "  a  land  flow- 
ing with  nulk  and  honey."  Can  you,  in  the  contemplation  of 
these  thins's,  doubt  whether  the  entire  surrender  of  your  souls 
to  God  be  "  a  reasonable  service*?"  Or  rather  say,  whether 
the  smallest  wish  to  reduce  or  limit  His  claims  would  not  be 
the  most  unreasonable  thing  that  could  enter  into  your  minds  ?] 

But  the   excellency  of  them  also  is   equally  ap- 
parent— 

[Every  command  of  God  is  given  us  "for  our  good.''  There 
is  not  one  which  has  not  a  dfrect  tendency  to  make  us  happy. 
If  they  require  us  to  subdue  and  mortify  our  indwelling  cor- 
ruptions, what  is  this,  but  to  heal  the  diseases  of  our  souls, 
and  to  restore  us  to  the  image  of  our  God  ?  K  they  reqmre 
us  to  love  and  serve  our  God,  what  is  this,  but  to  bring  us,  so 
far  as  they  are  obeyed,  to  a  foretaste  of  our  heavenly  inherit- 
ance ?  WTio  ever  found  an  evil  issuing  out  of  a  conformity 
to  God's  holy  will  ?  If  it  has  brought  a  cross  upon  us,  who 
has  not  found  that  very  cross  an  occasion  and  a  srround  of  more 
exalted  joy  ?  Were  present  happiness  alone  consulted,  there 
is  nothinor  in  the  universe  that  can  advance  it  like  the  service 
of  our  God :  but,  if  the  future  state  be  considered,  and  the 
augmented  weight  of  glory  which  shall  be  accorded  to  us  ui  pro- 
portion to  our  services,  we  may  well  say,  that  every  command 
of  God  is  good,  and  that  "  in  keeping  his  commandments  there 
is  great  reward."] 

Let  me  now  address  you,  brethren,  in  a  way, 
1 .  Of  faithful  reproof — 

[You  all  profess  yoiu-selves  to  be  the  "Israel"  of  God; 
and  are  convinced  that  your  oblis^ations  to  Jehovah  are  as 
much  superior  to  those  of  the  Jews,  as  your  redemption  and 
your  destination  are  superior  to  theirs.     But  how  have  you 

e  Rom.  xii.  1. 


326  DEUTERONOMY,  X.  14—16.  [202. 

requited  the  Lord  ?  Oh !  compare  your  lives  with  what  has 
been  before  spoken,  and  with  what  you  cannot  but  acknow- 
ledge to  have  been  your  bounden  duty.     Which  of  you,  m  the 

retrospect,  has  not  reason  to  blush  and  be  ashamed  ? 

And  as  for  the  generality  amongst  us,  is  there  not  just  ground 
to  utter  against  them  that  complamt  of  the  Prophet  Jeremiah, 
"  This  thing  conunanded  I  them,  saying.  Obey  my  voice,  and 
I  will  be  your  God,  and  ye  shall  be  my  people  :  and  walk  ye 
in  all  the  ways  that  I  have  commanded  you,  that  it  may  be 
well  unto  you.  But  they  hearkened  not,  nor  inclined  their 
ear,  but  walked  in  the  counsels  and  in  the  imaginations  of  their 
evil  hearts,  and  went  backward  and  not  forward  *^?"  In  truth, 
this  is  but  too  faithful  a  pictm-e  of  the  generahty  amongst 
us.  And  what  can  be  expected,  but  that  God's  wrath  should 
break  forth  to  the  uttermost  against  such  a  sinful  and  rebellious 
generation  ?] 

Let  me  then  add  a  word, 

2.  Of  affectionate  admonition — 

["  I  call  heaven  and  earth  to  record  this  day  against  you 
all,  that  I  have  set  before  you  Hfe  and  death,  blessing  and 
cursing:  therefore  choose  life,  that  ye  may  hve^."  You  can- 
not but  acknowledge  that  every  thing  which  God  reqmres  of 
you  is  both  good  in  itself,  and  conducive  to  your  greatest  good. 
"  Observe,  then,  to  do  as  the  Lord  your  God  hath  commanded 
you:  you  shall  not  tm*n  aside  to  the  right  hand  or  to  the 
left^."  You  surely  have  every  inducement  to  serve  God  that 
your  hearts  can  wish.  Oh,  be  not  stiff-necked :  be  not  like 
that  faithless  generation,  respecting  whom  "  God  sware,  in  his 
wrath,  that  they  should  never  enter  into  his  rest:"  but  "  to- 
day, while  it  is  called  to-day,"  devote  yourselves  altogether  to 
His  service !  And  "  then  shall  ye  not  be  ashamed,  when  ye 
have  respect  unto  all  his  commandments'."] 

f  Jer.  vii.  23,  24.  e  Deut.  xxx.  19,  20. 

h  Deut.  v.  32.  •  Ps.  cxix.  6. 


CCIL 

THE  ELECTING  LOVE  OF  GOD  AN  INCENTIVE  TO  HOLINESS. 

Deut.  X.  14^—10.  Behold,  the  heaven  and  the  heaven  of  heavens 
is  the  Lord's  thy  God,  the  earth  also,  ivith  all  that  therein  is. 
Only  the  Lord  had  a  delight  hi  thy  fathers  to  love  them; 
and  he  chose  their  seed  after  them,  even  you  above  all  people, 
as  it  is  this  day.  Circumcise  therefore  the  foreskin  of  your 
heart,  and  he  no  more  stiff-necked. 


202.1     god's  electing  love  excites  to  holiness.       327 

THE  true  tendency  of  religion  is  marked  in  the 
words  preceding  our  text.  Under  the  Christian,  no 
less  than  under  the  Jewish  dispensation,  it  is  alto- 
gether practical ;  so  that  in  every  age  of  the  Church 
we  may  adopt  that  appeal  of  Moses,  "  And  now, 
Israel,  what  doth  the  Lord  thy  God  require  of  thee, 
but  to  fear  the  Lord  thy  God,  to  walk  in  all  his  ways, 
and  to  love  him,  and  to  serve  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  to  keep  the  com- 
mandments of  the  Lord,  and  his  statutes,  which  I 
command  thee  this  day  for  thy  good  ?"  But  we  must 
not  in  our  zeal  for  morals  overlook  those  principles 
which  alone  have  efficacy  to  produce  them.  The 
principles  which  call  forth  our  hopes  and  our  fears, 
have  necessarily  a  powerful  effect  on  our  conduct : 
but  a  more  refined  operation  is  derived  from  those 
principles  which  excite  our  love  and  gratitude.  The 
electing  love  of  God,  for  instance,  when  brought 
home  with  a  personal  application  to  the  soul,  has  a 
constraining  influence,  which  nothing  can  resist. 
Hence  Moses  so  often  reminds  the  Israelites  of  their 
peculiar  obligations  to  God,  such  as  no  other  people 
from  the  beginning  of  the  world  could  ever  boast  of : 
and  takes  occasion  from  those  distinguishing  favours 
to  urge  them  the  more  powerfully  to  devote  them- 
selves to  his  service.  What  he  considered  as  their 
duty  we  have  already  noticed :  his  mode  of  urging 
them  to  perform  it  comes  now  to  be  more  particu- 
larly considered :  "  The  Lord  had  a  delight  in  thy 
fathers,  &c. :  circumcise  therefore,  kc" 

From  these  words  we  shall  shew, 
I.  That  God's  people  are  brought  into  that  relation 
to  him,   not  by  any  merits  of  their  own,  but 
solely  in  consequence  of  his  electing  love — 

The  whole  universe,  both  "  the  heavens  and  the 
earth,"  is  the  Lord's :  it  owes  its  existence  to  his 
all-creating  power ;  and  it  is  altogether  at  his  dis- 
posal. He  has  the  same  power  over  it  as  the  potter 
has  over  the  clay  :  and,  if  it  had  pleased  him  to  mar, 
or  to  annihilate,  any  part  of  the  creation,  as  soon  as 
he  had  formed  it,  he  had  a  right  to  do  so. 


328  DEUTERONOMY,  X.  14^16.  [202. 

But,  whilst  he  has  the  same  right  over  all  his 
intelligent  creatures,  he  has  seen  fit  to  bring  some, 
and  some  only,  into  a  nearer  connexion  with  himself. 

Into  this  state  he  brings  them  of  his  own  sove- 
reign will  and  pleasure — 

[Abraham  was  an  idolater,  as  all  his  family  were,  when 
God  first  called  him  by  his  grace  ;  nor  had  he  any  more  claim 
to  the  blessings  promised  hiin,  than  any  other  person  whatso- 
ever. Isaac  was  appointed  to  be  the  channel  of  these  blessings 
in  preference  to  Ishmael,  long  before  he  was  born  into  the 
world :  and  Jacob  also  the  yoimger  was  chosen  before  Esau 
the  elder,  "  even  whilst  they  were  both  yet  in  the  womb,  and 
consequently  had  done  neither  good  nor  evil."  His  posterity 
too  was  chosen  to  inherit  the  promised  blessings.  And  why 
were  they  chosen  ?  Was  it  for  their  superior  goodness  either 
seen  or  foreseen  ?  It  could  not  be  for  any  thing  seen  ;  for  they 
were  yet  unborn  when  the  blessings  were  promised  to  them : 
and  it  could  not  be  for  any  thing  foreseen,  for  they  proved  a 
rebellious  and  stiff-necked  people  from  the  very  first  ^.  The 
selection  of  them  can  be  traced  to  nothing  but  to  God's  sove- 
reign will  and  pleasure^. 

In  every  age  he  has  done  the  same.  Those  who  love  and 
serve  God  have  always  been  a  remnant  only :  but  they  have 
been  "  a  remnant  according  to  the  election  of  grace."  All 
true  beUevers  at  this  day,  as  well  as  in  the  apostolic  age,  must 
acknowledge,  that  "  God  has  called  them,  not  according  to 
their  works,  but  according  to  his  own  purpose  and  grace,  which 
was  given  them  in  Christ  Jesus  before  the  world  began*'."  It 
is  "to  the  good  pleasure  of  his  will,"  and  not  to  any  thing  in 
themselves,  that  they  must  ascribe  the  gift  of  their  spiritual 
privileges,  and  spiritual  attainments.  No  one  of  them  can  say, 
that  he  "  made  laimself  to  differ,"  or  that  he  possesses  "  any 
thing  which  he  has  not  received."  All  that  even  the  most 
eminent  saints  possess  is  a  free  unmerited  gift  from  God.] 

Moreover,    in  this  exercise  of  his  sovereign  will 

and  pleasure,  he  gives  no  just  occasion  of  complaint 

to  any — 

[This  exercise  of  his  sovereignty  is  condemned  by  many, 
as  being  an  act  of  injustice  ;  since  to  choose  some  and  to  leave 
others  gives  to  the  chosen  a  preference  which  they  do  not  de- 
serve. But  it  must  be  remembered,  that  none  had  any  claim 
upon  God  :  and,  if  we  had  all  been  left,  like  the  fallen  angels, 
to  endure  the  full  consequences  of  our  transgression,  God 
would  still  have  been  holy  and  just  and  good  :  and,  if  for  his 

a  Deut.  ix.  13,  24.  ''  Dcut.  vii.  G— 8.  =  2  Tim.  i.  9. 


202. J     god's  electing  love  excites  to  holiness.       329 

own  glory  he  has  decreed  to  rescue  any  from  destruction,  he 
does  no  injury  to  any,  nor  is  accountable  to  any  for  this  display 
of  his  grace. 

I  well  know  that  this  doctrine  is  controverted  by  many. 
But  the  very  persons  who  deny  the  doctrine  of  election,  as  ap- 
plied to  individuals,  are  constrained  to  acknowledge  it  in  re- 
ference to  nations.  But  where  is  the  difference  ?  if  it  is  unjust 
in  the  one  case,  it  is  unjust  in  the  other  :  if  it  is  unjust  to  elect 
any  to  salvation,  it  is  unjust  to  elect  them  to  the  means  of 
salvation  ;  those  from  whom  he  withholds  the  means,  have  the 
same  ground  of  complaint  as  those  from  whom  he  withholds 
the  end.  It  is  nothing  to  say,  that  the  injury  is  less  in  the  one 
case  than  in  the  other :  for  if  it  be  injurious  at  all,  God  would 
never  have  done  it:  but  if  it  be  not  injurious  at  all,  then  does 
all  opposition  to  the  doctrine  fall  to  the  ground.  The  principle 
must  be  conceded  or  denied  altogether.  Denied  it  cannot  be,  be- 
cause it  is  an  miquestionable  fact  that  God  has  exercised  his 
sovereignty,  and  does  still  exercise  it,  in  instances  without  num- 
ber:  and,  if  it  be  conceded,  then  is  the  objector  silenced;  and  he 
must  admit  that  God  has  a  right  to  do  what  he  will  with  his  own. 

Perlaapsit  may  be  said  that  election  is,  and  has  always  been, 
conditional.     But  this  is  not  true.     As  far  as  related  to  the 
possession  of  Canaan,  the  election  of  the  Jews  might  be  said  to 
be  conditional:    but  on  what  conditions  was  the  election  of 
Abraham,  or  of  Isaac,  or  of  Jacob,  suspended  ?    On  what  was 
the  election  of  their  posterity  to  the  means  of  salvation  sus- 
pended?    On  what  conditions  has  God  chosen  us  to  enjoy  the 
sound  of  the  Gospel,  in  preference  to  millions  of  heathens,  who 
have  never  been  blessed  with  the  hght  of  revelation  ?     The 
truth  is,  we  know  nothing  of  the  doctrines  of  grace  but  as 
God  has  revealed  them :  and  his  choice  of  some  to  salvation 
now  stands  on  the  very  same  authority  as  his  choice  of  others 
to  the  means  of  salvation  in  the  days  of  old.     If  such  an  exer- 
cise of  sovereignty  was  wrong  then,  it  is  wrong  now :  if  it  was 
right  then,  it  is  right  now :  and  if  it  was  right  in  respect  to 
nations,  it  cannot  be  wrong  m  reference  to  individuals.     The 
same  principle  wliich  \dndicates  or  condemns  it  in  the  one  case, 
must  hold  good  in  the  other  also.     The  extent  of  the  benefits 
conferred  cannot  change  the  nature  of  the  act  that  confers 
them :  it  may  cause  the  measure  of  good  or  evil  that  is  in  the 
act  to  vary :  but  the  intrinsic  quality  of  the  act  must  in  either 
case  remain  the  same.] 

That  this  doctrine  may  not  appear  injurious  to 

morality,  I  proceed  to  observe, 

II.  That  the  circumstance  of  God's  exercising  this 
sovereignty  is  so  far  from  weakening  our  obli- 
gation to  good  works,  that  it  binds  us  the  more 


330  DEUTERONOMY,  X.  14—16.  [202. 

strongly  to  the  performance  of  them.  Moses 
says,  ''  God  has  chosen  you  ;"  "  circumcise 
therefore  the  foreskin  of  your  heart."  Here 
observe, 

1.  The  duty  enjoined — 

[We  are  all  by  nature  a  rebelKous  and  stiff-necked  people. 
We  wonder  at  the  conduct  of  the  Israelites  in  the  wilderness: 
but  in  that  we  may  see  a  perfect  image  of  our  own :  we  have 
not  been  obedient  to  God's  revealed  vnll.  We  have  been  alike 
rebellious,  whether  loaded  with  mercies,  or  visited  with  judg- 
ments. Light  and  easy  as  the  yoke  of  Christ  is,  we  have  not 
taken  it  upon  us,  but  have  lived  to  the  flesh  and  not  to  the 
Spirit,  to  ourselves,  and  not  unto  our  God.  But  we  must  no 
longer  proceed  in  this  impious  career :  it  is  high  time  that  we 
cast  away  the  weapons  of  our  rebellion,  and  humble  ourselves 
before  God.  We  must  "  be  no  more  stiff-necked,"  but  humble, 
penitent,  obedient.  Nor  is  it  an  outward  obedience  oidy  that 
we  must  render  to  our  God ;  we  must  "  circumcise  the  foreskin 
of  our  hearts,"  mortifying  every  corrupt  propensity,  and  "  cru- 
cifying the  flesh  with  the  affections  and  lusts."  It  must  not 
be  grievous  to  us  to  part  with  sin,  however  painful  may  be  the 
act  of  cutting  it  off:  we  must  cut  off  a  right  hand,  and  pluck 
out  a  right  eye,  and  retain  nothing  that  is  displeasing  to  our 
God.  There  is  no  measure  of  hohness  with  which  we  should 
be  satisfied :  we  should  seek  to  "  be  pure  even  as  Christ  him- 
self is  pure,"  and  to  "  stand  perfect  and  complete  in  all  the 
wiU  of  God."] 

2.  The  motive  to  the  performance  of  it — 

[To  this  duty  the  Jews  are  urged  by  the  consideration  of 
God's  electing  love,  and  of  the  distinguishing  favours  which  he 
of  his  own  sovereign  grace  and  mercy  had  vouchsafed  mi  to  them. 
And  what  more  powerful  motive  could  Moses  urge  than  this  ? 
It  was  not  to  make  them  happy  in  a  way  of  sin  that  God  had 
chosen  them,  but  to  make  them  "  a  holy  nation,  a  pecvdiar 
people,  zealous  of  good  works : "  and,  if  they  did  not  follow 
after  universal  holiness,  they  would  counteract  the  designs  of 
his  providence  and  grace.  They  would  deprive  themselves  also 
of  the  blessings  provided  for  them.  For  it  was  only  in  the  way 
of  obedience  that  God  coidd  ever  finally  accept  them.  And 
thus  it  is  with  us  also :  we  are  "  chosen  unto  good  works, 
which  God  has  before  ordained  that  we  should  walk  in  them  : " 
and  it  is  only  "  by  a  patient  continuance  in  weU-doing  that  we 
can  ever  attain  eternal  life."  We  are  "  chosen  to  salvation," 
it  is  true ;  but  it  is  "  through  sanctification  of  the  Spirit  and 
belief  of  the  truth : "  and  it  is  in  that  way  only  that  we  can 
ever  attain  the  end. 


202.]     god's  electing  love  excites  to  holiness.       331 

But  there  is  another  view  in  which  the  consideration  of  God's 
electing  love  should  operate  powerfully  on  our  hearts  to  the 
production  of  universal  holiness ;  namely,  by  filling  our  souls 
with  lively  gratitude  to  him,  and  an  ardent"  desire  to  requite 
him  in  the  way  that  he  himself  directs.  There  is  nothing 
under  heaven  that  can  constrain  a  pious  soul  like  a  sense  of 
redeeming  love.  Let  any  one  that  has  been  "  brought  out  of 
darkness  into  the  marvellous  light  of  the  Gospel,  and  been 
turned  from  the  power  of  Satan  unto  God,"  look  around  him, 
and  see  how  many,  not  of  heathens  only,  but  of  professed 
Christians  also,  are  yet  in  the  darkness  of  nature  and  the  bonds 
of  sin ;  and  then  let  him  recollect  who  it  is  that  has  made  him 
to  differ  both  from  them  and  from  his  former  self;  and  will  not 
that  make  him  cry  out,  "  What  shall  I  render  to  the  Lord  for 
all  the  benefits  he  has  done  unto  me  ?  "  Yes,  that  view  of  his 
obligations  to  God  will  so  inflame  and  penetrate  his  soul,  that 
its  utmost  energies  will  from  thenceforth  be  employed  in 
honouring  his  adorable  Benefactor. 

This  we  say  is  the  true  and  proper  tendency  of  the  doctrine 
in  our  text.  The  Jews,  if  they  had  justly  appreciated  the 
favours  vouchsafed  to  them,  would  have  been  the  holiest  of  all 
people  upon  earth :  and  so  will  Christians  be,  if  once  they  be 
sensible  of  the  obligations  conferred  upon  them  by  God's 
electing  and  redeeming  love.] 

Improvement — 

1.  Let  those  who  are  zealous  about  duties,  not  be 
forgetful  of  their  obligations — 

[It  is  fr-equently  fomid  that  persons  altogether  hostile  to  all 
the  doctrines  of  grace,  profess  a  great  regard  for  the  interests 
of  morality.  I  stop  not  at  present  to  inquire  how  far  their 
professions  are  realized  in  practice :  all  I  intend,  is,  simply  to 
suggest,  that  high  and  holy  affections  are  necessary  to  all 
acceptable  obedience ;  and  that  those  affections  can  only  be 
excited  in  us  by  a  sense  of  our  obligations  to  God.  If  we 
attempt  to  lessen  those  obligations,  we  weaken  and  paralyse 
our  own  exertions.  If  we  have  been  forgiven  much,  we  shall 
love  much:  if  we  have  received  much,  we  shall  return  the  more. 
If  then  it  be  only  for  the  sake  of  that  morality  about  which  you 
profess  so  much  concern,  we  would  say  to  the  moralist.  Search 
into  the  mysteries  of  sovereign  grace,  and  of  redeeming  love. 
If  Mdthout  the  knowledge  of  them  you  may  ivalk  to  a  certain 
degree  uprightly,  you  can  never  soar  into  the  regions  of  love 
and  peace  and  joy  :  your  obedience  will  be  rather  that  of  a 
servant,  than  a  son  ;  and  you  will  never  acquire  that  delight  in 
God,  which  is  ^e  duty  and  privilege  of  the  believing  soul.] 


332  DEUTERONOMY,  XI.  18—21.  [203. 

2.  Let  those  who  boast  of  their  obhgations  to  God 
not  be  inattentive  to  their  duties — 

[They  who  "  cry,  Lord,  Lord,  and  neglect  to  do  the 
things  which  he  commands,"  miserably  deceive  their  own  souls. 
And  it  must  be  confessed  that  such  self-deceivers  do  exist,  and 
ever  have  existed  in  the  Church  of  God.  But  let  those  who 
glory  in  the  deeper  doctrines  of  religion  bear  in  mind,  that 
notliing  can  supersede  an  observance  of  its  duties :  for  "  He  is 
not  a  Jew  who  is  one  outwardly  ;  neither  is  that  circumcision 
which  is  outward  in  the  flesh:  but  he  is  a  Jew  who  is  one 
inwardly ;  and  circumcision  is  that  of  the  heart,  in  the  spirit, 
and  not  in  the  letter ;  whose  praise  is  not  of  men,  but  of  God'^." 
That  is  a  solemn  admonition  which  God  has  given  to  vis  all : 
"  Circumcise  yourselves  unto  the  liOrd,  and  take  away  the 
foreskins  of  your  heart,  ye  men  of  Judah,  and  inhabitants  of 
Jerusalem,  lest  my  fury  come  forth  like  fire,  and  burn  that  none 
can  quench  it®."  It  is  not  by  our  professions,  but  by  our  prac- 
tice, that  we  shall  be  judged  in  the  last  day.  We  may  say  to 
our  Lord  in  the  last  day,  that  we  have  not  only  gloried  in  him, 
but  "  in  his  name  done  many  wonderful  works  ;"  yet  will  he 
say  to  us,  "  Depart  from  me,  I  never  knew  you,"  if  we  shall 
then  be  found  to  have  been  workers  of  iniquity.  To  all  then 
who  accovmt  themselves  the  elect  of  God,  I  say,  Let  the  truth 
of  your  principles  be  seen  in  the  excellence  of  your  works  :  and, 
as  you  profess  to  be  more  indebted  to  God  than  others,  let  the 
heavenliness  of  your  minds  and  the  holiness  of  your  lives  be 
proportionably  sublime  and  manifest :  for  it  is  in  this  way  only 
that  you  can  approve  yourselves  to  God,  or  justify  your 
professions  in  the  sight  of  man.] 

d  Rom.  ii.  28,  29.  ^  Jer.  iv.  4. 


CCIII. 

THE    SCRIPTURES    RECOMMENDED    TO    US. 

Deut.  xi.  18 — 21.  Therefore  shall  ye  lay  up  these  my  words 
in  your  heart  and  in  your  soul,  and  hind  them  for  a  sign 
upon  your  hand,  that  they  may  he  as  frontlets  between  your 
eyes.  And  ye  shall  teach  them  your  children,  speaking  of 
them  ivhen  thou  sittest  in  thine  house,  and  when  thou  loalkest 
hy  the  way,  ivhen  thou  liest  doion,  and  lohen  thou  risest  up. 
And  thou  shalt  write  them  upon  the  door-posts  of  thine  house, 
and  upon  thy  gates  :  that  your  days  may  be  multiplied,  and 
the  days  of  your  children,  in  the  land  which  the  Lord  sware 
unto  your  fathers  to  give  them,  as  the  days  of  heaven  upon 
the  earth. 


203.]  THE  SCRIPTURES  RECOMMENDED  TO  US.  333 

TO  have  the  holy  oracles  in  our  hands  is  one  of  the 
greatest  advantages  that  we  enjoy  above  the  heathen^: 
a  due  improvement  of  them  therefore  will  be  expected 
of  us.  The  Jews,  who  were  in  like  manner  distin- 
guished above  all  other  nations  upon  earth,  were 
required  to  shew  the  most  affectionate,  obediential 
regard  to  the  writings  of  Moses.  But  the  injunctions 
given  to  them  with  respect  to  the  revelation  they 
possessed,  are  still  more  obligatory  on  us,  who  have 
the  sacred  canon  completed,  and,  by  the  superior 
light  of  the  New  Testament,  are  enabled  to  enter 
more  fully  into  its  mysterious  import. 

The  words  which  we  have  just  read,  point  out  to  us, 

I.  Our  duty  with  respect  to  the  word  of  God — 

A  revelation  from  heaven  cannot  but  demand  our 
most  serious  attention — 

1.  We  should  treasure  it  up  in  our  hearts — 

[It  is  not  sufficient  to  study  the  Scriptures  merely  as  we 
read  other  books  ;  we  must  search  into  them  for  hid  treasures  ^, 
and  lay  up  "  in  our  hearts,"  yea,  in  our  inmost  "  souls,"  the 
glorious  truths  which  they  unfold  to  our  view ;  and  be  careful 
never  to  let  them  slip  •=.  They  should  be  our  deHght,  and  our 
meditation  all  the  day"^.] 

2.  We  should  make  it  a  frequent  subject  of  our 
conversation — 

[It  is  to  be  regretted  that  there  is  no  other  subject  so 
universally  proscribed  and  banished,  as  that  of  religion.  But, 
if  we  loved  God  as  we  ought,  we  could  not  but  love  to  speak 
of  his  word,  that  word  which  is  our  light  in  this  dark  world, 
and  the  one  foundation  of  all  our  hopes.  When  Moses  and 
Elias  came  from  heaven  to  converse  with  our  Lord,  the  pro- 
phecies relating  to  the  sufferings  and  glory  of  Christ  were 
their  one  topic  of  discourse '=.  Thus  at  all  times  and  places 
shoidd  our  conversation  be  seasoned  with  salt^,  and  tend  to  the 
use  of  edifying s.  If  it  were  thus  vnth  us,  God  would  listen 
to  us  with  approbation'^,  and  Jesus  would  often  come  and  unite 
himself  to  our  company  \] 

3.  We  should  bring  it  on  all  occasions  to  our  re- 
membrance— 

a  Rom.  iii.  2.  ^  Prov.  ii.  1 — 4.         <=  Heb.  ii.  1. 

d  Ps.  cxix.  92,  97.       ^  Lukeix.  30,31.        f  Col.  iv.  6. 

s  Eph.  iv.  29.  h  Mai.  iii.  16,  17.         '  Lukexxiv.  14, 15. 


334  DEUTERONOMY,  XI.  18—21.  [203. 

[The  Jews,  putting  a  literal  construction  on  the  passage 
before  us,  wrote  portions  of  God's  word  on  scraps  of  parch- 
ment, and  wore  them  as  bracelets  on  their  wrists,  and  as 
frontlets  on  their  heads.  But  we  shall  more  truly  answer  the 
end  of  this  commandment  by  consulting  the  Scriptures  on  all 
occasions  as  our  sure  and  only  guide,  and  making  them  (N.B.) 
THE  ONE  RULE  OF  OUR  FAITH  AND  PRACTICE.  There  are  many 
general  precepts  and  promises  which  we  should  have  conti- 
nually in  view,  as  much  as  if  they  were  fixed  on  our  doors  and 
gates ;  which  also,  as  if  fastened  on  our  foreheads  and  our 
hands,  should  both  direct  our  way,  and  regulate  our  actions.] 

4.  We  should  instruct  the  rising  generation  in  the 

knowledge  of  it — 

[All  are  solicitous  to  teach  their  children  some  business, 
whei'eby  they  may  provide  a  maintenance  for  their  bodies: 
and  should  we  not  endeavour  to  instruct  them  in  the  tilings 
relating  to  their  souls  ?  Abraham  was  particularly  commended 
for  his  care  with  respect  to  this^:  and  the  injvmction  in  the 
text,  confirmed  by  many  other  passages  \  requires  that  we 
should  "diligently"  perform  this  duty.  Nor  should  we 
imagine  that  the  mere  teaching  of  childjen  to  repeat  a  cate- 
chism will  sufl[ice :  we  should  open  to  them  all  the  wonders  of 
redemption,  and  endeavour  to  cast  their  minds,  as  it  were,  into 
the  very  mould  of  the  Gospel.] 

In  the  close  of  the  text  we  are  directed  to  bear  in 
mind, 
II.  Our  encouragement  to  fulfil  this  duty — 

This  unfeigned  love  to  the  Scriptures  will  be  pro- 
ductive of  the  greatest  good: 

1.  It  will  tend  greatly  to  our  present  happiness — 

[A  peaceful  enjoyment  of  the  promised  land,  and  of  all  the 
good  things  of  this  life,  was  held  forth  to  the  Jews  as  the 
reward  of  their  obedience  :  but  we  are  taught  rather  to  look 
forward  to  the  possession  of  a  better  country,  that  is,  an 
heavenly.  Nevertheless,  "  godliness  has  at  this  time  also  the 
promise  of  the  life  that  now  is,  as  well  as  of  that  which  is  to 
come"":"  and  therefore  we  may  properly  consider  the  present 
benefits  arising  from  a  due  attention  to  the  Scriptures.  Sup- 
pose then  that  the  blessed  word  of  God  were  regarded  by  us  as 
it  ought  to  be,  that  it  engaged  our  affections,  entered  into  our 
conversation,  regulated  our  conduct,  and  were  instilled  into  the 
minds  of  the  rising  generation,  would  not  much  light,  obscene, 

I'  Gen.  xviii.  19.        '  Exod.  xiii.  8,  14 — 16.  Ps.  Ixxviii.  5 — 8. 

m  1  Tim.  iv.  8. 


204.1  THE  GREAT  ALTERNATIVE.  335 

and  impious  discourse  be  suppressed  ?  Would  not  sin  of  every 
kind  receive  a  salutary  check?  Would  not  many  of  the 
diseases,  the  troubles,  the  feuds,  and  the  miseries  that  result 
from  sin,  be  prevented  ?  Would  not  many  of  the  judgments 
of  God  which  now  desolate  the  earth,  the  wars,  the  famines, 
the  pestUences,  be  removed"?  Would  not,  in  numberless 
instances,  knowledge  be  diffused,  consolation  administered, 
and  virtue  called  forth  into  act  and  exercise  ?  Would  not  our 
childi-en,  as  they  grow  up,  reap  the  benefit  of  such  examples"? 
Let  any  one  judge  impartially,  and  say,  whether  a  due  regard 
to  the  Scriptures  would  not  greatly  meliorate  the  state  of 
society,  and  of  every  individual,  in  proportion  as  his  life  was 
conformed  to  themP?] 

2.  It  will  secure  an  inheritance  beyond  the  grave — 

[The  earthly  Canaan  was  typical  of  heaven  ;  when  there- 
fore we  see  the  possession  of  that  good  land  promised  to  the 
Jews,  we  must,  in  applying  the  promises  to  ourselves,  raise  our 
views  to  the  Canaan  that  is  above.  Now  what  are  the  means 
which  God  has  prescribed  for  the  securing  of  that  glorious  in- 
heritance ?  Certainly  an  attention  to  the  Scriptures  is  that  one 
mean,  without  which  we  never  can  attain  to  happiness,  and  in 
the  use  of  which  we  cannot  but  attain  it.  It  is  by  the  Scrip- 
tures that  God  quickens  us  i,  and  brings  us  first  into  his  family''. 
It  is  by  them  that  he  directs  our  way%  and  keeps  our  feet*, 
and  sanctifies  our  hearts",  and  makes  us  wise  unto  salvation^, 
and  gives  us  a  very  "  heaven  upon  earth." 

And  shall  not  the  hope  of  such  benefits  aUure  us  ?  Wlien 
we  have  eternal  life  in  the  Scriptures,  shall  we  not  search 
them^,  yea,  and  meditate  upon  them  day  and  night  ^?  Let 
then  the  word  be  sweeter  to  us  than  honey  or  the  honey-comb  % 
and  be  esteemed  by  us  more  than  our  necessary  food^.]'^ 

n  ver.  13 — 17.  o  Prov.  xxii.  6.  P  Ps.  xix.  11. 

1  Ps.  xix.  7,  8.  and  cxix.  50. 

'  Jam.  i.  18.   1  Pet.  i.  23.     See  also  Acts  viii.  28 — 39. 

s  Ps.  cxix.  105.  t  Ps.  cxix.  9,  11.  and  xxxvii.  31. 

"  Eph,  V.  26.  ^  2  Tim.  ill.  15.  y  John  v.  39. 

""  Ps.  i.  2.  a  Ps.  xix.  10.  b  Job  xxiii.  12. 

«=  If  this  were  the  subject  of  a  Sermon  for*  Sunday  Schools,  or 
Charity  Schools,  or  the  distribution  of  Bibles  and  religious  tracts,  an 
Application,  suited  to  the  occasion,  should  be  added. 


CCIV. 

THE    GREAT    ALTERNATIVE. 

Deut.  xi.  26 — 28.  Behold,  I  set  before  you  this  day  a  blessing 
and  a  curse;  a  blessing,  if  ye  obey  the  commandments  of  the 

\ 


336  DEUTERONOMY,  XI.  26—28.  [204. 

Lord  your  God,  which  I  command  you  this  day ;  and  a  curse, 
if  ye  will  not  obey  the  commandments  of  the  Lord  your  God. 

ON  whatever  occasion  these  words  had  been 
spoken,  they  must  have  appeared  most  weighty,  and 
most  important :  but,  as  the  parting  address  of  Moses 
to  the  whole  nation  of  Israel,  when  he  was  about  to 
be  withdrawn  fi'om  them,  they  have  a  force  and  em- 
phasis that  can  scarcely  be  exceeded.  Imagine  the 
aged  servant  of  Jehovah,  who,  forty  years  before,  had 
delivered  to  their  fathers  the  law  written  with  the 
finger  of  God,  and  who  had  lived  to  see  the  utter 
extinction  of  that  rebellious  generation  for  their 
transgressions  against  it ;  imagine  him,  I  say,  now 
affectionately  warning  this  new  generation,  with  all 
the  solicitude  of  a  father,  and  all  the  fidelity  of  one 
who  was  about  to  give  up  an  immediate  account  of 
his  stewardship.  In  this  view,  the  words  inspire  us 
with  solemn  awe,  and  impress  us  with  a  fearful 
sense  of  our  responsibility  to  God.  May  God  accom- 
pany them  with  a  divine  energy  to  our  souls,  whilst 
we  consider, 

I.  The  awful  alternative  proposed  to  us — 

As  addressed  to  the  Jews,  these  words  may  be 
understood  as  containing  the  terms  of  their  national 
covenant,  in  which  the  blessings  promised  them  de- 
pended on  their  obedience  to  the  divine  commands. 
But  if  we  enter  fully  into  the  subject,  we  shall  find  it 
replete  with  instruction  to  us  also,  especially  as 
exhibiting  to  our  view  the  Christian  covenant.  Let 
us  consider, 

1.  The  fuller  explanation  which   Moses   himself 

gave  of  this  alternative — 

[The  blessing  and  the  curse  are  more  fully  stated  in  the 
twenty-seventh  and  twenty-eighth  chapters  of  this  book.  But 
to  what  is  the  blessing  annexed  ?  to  an  unreserved  obedience 
to  all  God's  commandments  ^  And  against  what  is  the  curse 
denounced  ?  not  only  against  some  particular  and  more  flagrant 
transgressions'",  but  against  any  single  deviation  from  the  law 
of  God,   however   small,  however  inadvertent:    and  all  the 

"  Deut.  xxviii.  1.        ^  Deut.  xxvii.  15 — 25.        '^Deut.  xxvii.  26. 


204.1  THE  GREAT  ALTERNATIVE.  337 

people  were  required  to  give  their  consent  to  these  terms, 
acknowledging  the  justice  of  them,  and  professing  their  willing- 
ness to  be  dealt  with  according  to  them*^.  Now,  I  ask,  who 
could  obtain  salvation  on  such  terms  as  these  ?  who  could  even 
venture  to  indulge  a  hope  of  ultimate  acceptance  with  his 
God  ?  It  is  obvious,  that  according  to  these  terms  the  whole 
human  race  must  perish.  But  was  this  the  design  of  God  in 
publishing  such  a  covenant?  Did  he  intend  to  mock  his 
creatures  with  offers  of  mercy  on  terms  which  it  was  impossible 
to  perform,  and  then  to  require  of  them  a  public  acknowledg- 
ment of  their  approbation  of  them  ?  No  :  he  intended  at  this 
very  time  to  shew  them  their  need  of  a  better  covenant,  and,  in 
reality,  to  point  out  that  very  covenant  for  their  acceptance. 
He  intended  to  shew  them,  that,  however  in  their  national 
capacity  they  might  secure  a  continuance  of  his  favour  by  an 
observance  of  his  commands,  they  could  never  attain  eternal 
blessedness  in  such  a  way  :  they  must  look  to  their  Messiah 
for  the  removal  of  the  curses,  which,  according  to  their  own 
acknowledgment,  they  merited ;  and  obtain  through  him  those 
blessings,  which  they  would  in  vain  attempt  to  earn  by  any 
merits  of  their  own. 

That  this  is  the  true  scope  of  those  chapters,  will  appear 
from  the  light  thrown  upon  them  by  St.  Paul ;  who  quotes  the 
very  words  of  Moses  which  we  have  been  considering,  and  de- 
clares, that,  according  to  them,  every  human  being  is  under  a 
ciurse,  and  is  therefore  necessitated  to  look  to  Christ  who  be- 
came a  "curse"  for  us,  and  to  expect  a  "blessing"  through 
him  alone®.] 

But  this  will  receive  additional  light  by  considering, 
2.  The  peculiar  circumstances  attending  the  pub- 
lication of  it — 

[It  was  particularly  commanded  by  Moses,  that  as  soon 
as  that  portion  of  the  promised  land  on  which  Mount  Ebal 
and  Mount  Gerizim  stood  should  be  subdued,  an  altar  of  whole 
stones  should  be  erected  to  the  Lord ;  that  it  should  be  plas- 
tered over ;  that  the  law  should  be  written  in  very  large  and 
legible  characters  upon  it ;  that  burnt-offerings  and  peace- 
offerings  should  be  offered  upon  it ;  that  the  terms  of  the  cove- 
nant should  be  recited  in  the  hearing  of  all  the  people ;  that 
the  blessings  should  be  pronounced  on  Mount  Gerizim,  and 
the  curses  on  Mount  Ebal ;  and  that  all  the  people  should  give 
their  public  assent  to  the  whole  and  every  part  of  that  covenant  *". 
Now,  whilst  this  command  was  a  pledge  to  the  people  of 
their  future  success,  it  was  an  intimation  to  them,  that  the 
work  of  covenanting  with  God  should  take  precedence  of  every 

1  Deut.  xxvii.  2G.      «  Gal.  iii.  10,  13,  14.      f  Deut.  xxvii.  2—8. 
VOL.  II.  Z 


338  DEUTERONOMY,  XI.  26—28.  [204. 

other;  and  that,  whatever  were  their  occupations,  whatever 
their  difficulties,  they  must  on  no  accoimt  forget  to  serve  and 
honoui'  God.  Accordingly,  as  soon  as  Joshua  had  conquered 
Jericho  and  Ai,  and  had  obtained  possession  of  that  spot  of 
ground,  notwithstanding  he  was  surrounded  by  enemies  on 
every  side,  he  convoked  the  people,  and  complied  with  the 
divine  command  in  every  respect :  "  there  was  not  a  word  of 
all  that  Moses  commanded,  wliich  Joshua  read  not  before  all 
the  congregation  of  Israel °." 

But  wherefore  were  these  burnt-offerings  to  be  offered  on 
the  occasion  ?  and  how  could  the  people  "  eat  their  peace- 
offerings  there,  and  rejoice  before  the  Lord*^?"  Methinks,  if 
they  were  ratifying  a  covenant  by  which  they  could  never 
obtain  a  blessing,  and  by  which  they  must  perish  under  a  curse, 
there  was  little  reason  to  "  rejoice."  But  these  birrnt-offerings 
were  to  direct  their  attention  to  the  great  sacrifice,  by  which 
all  their  curses  should  be  removed,  and  all  the  blessings  of  sal- 
vation be  secured  to  them.  In  the  view  of  that  great  sacrifice, 
they  might  hear  all  the  curses  published,  and  feel  no  cause  of 
dread  or  apprehension :  in  the  view  of  that  sacrifice,  they 
might  contemplate  the  imperfections  of  their  obedience  wathout 
despondency;  yea,  they  might  "  eat  their  peace-offerings"  in 
token  of  their  acceptance  with  God,  and  might  "  rejoice  in  him 
with  joy  unspeakable  and  glorified."  By  this  sacrifice  they 
were  taught,  not  to  confine  their  \iews  to  the  Law,  but  to 
extend  them  to  the  Gospel :  and,  in  the  terms  to  which  they 
assented,  they  were  taught  to  include  obedience  to  the  Gospel^, 
even  to  that  great  "  commandment  of  God,  which  enjoins  us 
to  believe  in  the  name  of  his  Son  Jesus  Christ^."  To  this  tve 
also  may  assent ;  yea,  to  this  we  must  assent:  and  we  now  set 
before  you  the  blessing  and  the  curse  ;  we  now  propose  to  you 
the  great  alternative :  If  ye  will  obey  the  commandments  of 
the  Lord,  believing  in  his  only  dear  Son  as  the  only  ground  of 
your  hopes,  and,  from  a  sense  of  love  to  him,  endeavouring 
imreservedly  to  fulfil  his  will,  we  promise  you,  in  the  name  of 
Almighty  God,  a  fuhiess  of  all  spiritual  and  eternal  blessings : 
but,  if  ye  will  not  thus  obey  his  commandments,  we  declare  to 
you,  that  the  curse  of  God  shall  rest  upon  your  souls  in  time 
and  in  eternity.] 

Such  being  the  alternative  proposed  to  us,  we  would 
set  before  you, 

II.  Some  reflections  arising  from  it — 
We  cannot  but  notice  from  hence, 

g  Josh.  viii.  30 — 35.  ''  Deut.  xxvii.  7. 

'  2  Thess.  i.  8.  ^  John  vi.  29.  and  1  John  iii.  23. 


204.1  THE  GREAT  ALTERNATIVE.  339 

1.  Inat  ministers  must  faithfully  execute  their 
high  office — 

[It  was  not  from  a  want  of  tenderness  that  Moses  thus 
faithfiiUy  declared  the  whole  counsel  of  God,  but  because  his 
duty  to  God,  and  to  the  people  also,  constrained  him  to  declare 
it:  and  there  is  something  peculiarly  instructive  in  the  direc- 
tions he  gave  respecting  the  dehvery  of  the  blessing  and  the 
curse  from  the  two  contiguous  mounts.  Six  of  the  tribes  were 
to  be  stationed  on  the  one  mount,  and  six  on  the  other: 
those  who  were  born  of  the  free-women,  were  to  be  on  Mount 
Gerizim;  and  those  who  were  of  the  bond-women,  together 
with  Reuben,  who  had  been  degraded,  and  Zebulun,  the 
youngest  of  Leah's  children,  (to  make  the  nmnbers  equal,) 
were  to  be  on  Mount  Ebal,  from  whence  the  curses  were  to 
proceed.  The  tribe  of  Levi  then  were,  where  we  should  ex- 
pect to  find  them,  on  the  side  from  whence  the  blessings  were 
pronounced  ^  This  shewed,  that,  whilst  the  liberty  of  the 
Gospel  led  to  true  blessedness,  it  was  the  true  end  and  scope 
of  the  ministry  to  make  men  blessed"^:  that  is  the  delightful 
employment  of  the  sons  of  Levi:  the  highest  character  of  a 
pious  minister  is,  to  be  "  a  helper  of  your  joy."  But  it  was 
ordered  that  some  of  the  Levites  should  also  be  stationed  on 
Mount  Ebal  to  pronounce  the  curses  " ;  because,  however  pain- 
ful it  may  be  to  ministers  to  exhibit  the  terrors  of  the  law,  the 
necessities  of  men  require  it,  and  the  duties  of  their  office  de- 
mand it.  Let  us  not  then  be  thought  harsh,  if  on  proper  occa- 
sions we  make  known  to  you  the  dangers  of  disobedience :  "  a 
necessity  is  imposed  upon  us;  and  woe  be  to  us  if  we  decline" 
executing  the  commission  we  have  received.  We  must  "  warn 
every  man,  as  well  as  teach  every  man,  if  we  would  present 
every  man  perfect  in  Christ  Jesus  °."  It  would  be  a  more 
pleasing  task  to  dwell  only  on  the  brighter  side,  and  to  speak 
to  you  only  from  Mount  Gerizim;  but  we  must  occasionally 
stand  also  on  Mount  Ebal,  and  make  you  to  hear  the  more 
awful  part  of  the  alternative  which  we  are  commissioned  to 
propose.  The  message  which  we  must  dehver  to  every  creature 
that  is  under  heaven,  consists  of  these  two  parts,  "  He  that 
believeth  and  is  baptized,  shall  be  saved;  and  he  that  believe th 
not,  shall  be  damned."] 

2.  That  faith  and  works  are  equally  necessary  to 
our  salvation,  though  on  different  grounds — 

[God  forbid  that  for  one  moment  we  should  attempt  to 
lessen  the  importance  and  necessity  of  good  works:  they  are 


iDeut.  xxvii.  11 — 13. 

m  Deut.  X.  8. 

"Deut.  xxvii.  14,15. 

0  Col.  i.  28. 

z2 

340  DEUTERONOMY,  XI.  26—28.  [204. 

indispensably  necessary  to  cur  salvation :  they  are  as  necessary 
under  the  Gospel,  as  under  the  law :  the  only  cUfFerence  is,  that, 
according  to  the  strict  tenor  of  the  law,  they  were  the  gromid 
of  our  hope;  whereas,  under  the  Gospel,  they  are  the  fruits  and 
evidences  of  our  faith.  To  found  our  hopes  of  salvation  on  our 
obedience  to  the  holy  law  of  God,  Avoiild,  as  we  have  before 
seen,  cut  off  all  possibility  of  salvation ;  because  our  obecUence 
must  be  perfect,  in  order  to  secure  the  promised  "blessing;" 
and  every  act  of  disobedience  has  entailed  on  us  an  everlasting 
**  curse:"  bvit,  if  we  comprehend,  in  our  views  of  obedience,  an 
obedience  to  the  Gospel ;  if  we  comprehend  in  it  the  trusting 
in  Christ  for  salvation,  and  the  free  endeavours  of  the  soul  to 
serve  and  honour  him ;  then  we  may  adopt  the  words  of  our 
text,  and  address  them  confidently  to  every  living  man.  But 
then  we  must  not  forget,  that  it  is  the  atonmg  sacrifice  of  Christ 
that  alone  enables  us  to  hear  even  such  a  proposal  with  any 
degree  of  comfort.  We  can  no  more  yield  a  perfect  obedience 
to  the  Gospel,  than  we  could  to  the  Law :  our  faith  is  imperfect, 
as  well  as  our  works:  but,  if  we  seek  reconciliation  with  God 
through  the  death  of  liis  Son,  we  shall  have  peace  with  him, 
and  may  eat  our  peace-ofiering  with  confidence  and  joy.  In 
our  views  of  this  subject,  we  need  only  set  before  our  eyes  that 
solemn  transaction,  to  which  we  have  referred :  we  shall  there 
see,  on  what  all  the  hopes  of  Israel  were  fomided,  namely,  the 
sacrifice  of  Christ:  we  shall  see  at  the  same  time,  to  what  all 
Israel  were  bound,  namely,  a  life  of  holy  and  unreserved  obe- 
dience. It  is  precisely  thus  with  ourselves;  our  obedience  does 
not  supersede  the  necessity  of  faith ;  nor  does  our  faith  set  aside 
the  necessity  of  obedience :  one  is  the  root,  and  the  other  is  the 
fruit;  one  is  the  fomidation,  the  other  is  the  superstructure;  one 
is  the  means  of  acceptance  with  God,  the  other  is  the  means  of 
honouring  him  and  of  adorning  our  holy  profession.] 

3.  That  happiness  or  misery  is  the  fruit  of  our  own 

choice — 

[The  veiy  proposal  of  an  alternative  imphes  a  choice :  but 
this  choice  is  yet  intimated  in  a  subsequent  passage  to  the  same 
effect  P;  nor  can  there  be  any  doubt  but  that  every  man  is 
called  to  make  his  election;  and  that  his  eternal  state  is  fixed 
agreeably  to  the  choice  he  makes.  Not  that  we  mean  to  set 
aside  the  election  of  God ;  for  we  know  full  well,  that  God's 
people  are  "  a  remnant  accorcUng  to  the  election  of  graced; " 
and  that  "  it  is  not  of  him  that  willeth,  nor  of  him  that 
runneth,  but  of  God  that  sheweth  mercy""."  Nevertheless,  no 
man  is  brought  to  heaven  against  his  own  will.  He  has  felt 
the  attractive  influences  of  divine  grace,  and  has  been  "  made 

P  Deut.  XXX.  15,  19.        i  Rom.  xi.  5.  "^  Rom.  ix.  15,  16. 


205.]  THE  PROHIBITION  OF  EATING  BLOOD.  341 

willing  in  the  day  of  God's  powers"  He  is  drawn  indeed,  but 
it  is  "  with  the  cords  of  a  man,  and  with  the  bands  of  love." 
On  the  other  hand,  no  man  is  sentenced  to  misery,  who  has 
not  first  chosen  the  ways  of  sin.  He  perishes,  not  because  God 
has  "  ordained  him  to  wrath*,"  but  because  "  he  will  not  come 
to  Christ  that  he  may  have  life"."  Christ  would  gladly  have 
"  gathered  him,  even  as  a  hen  gathereth  her  chickens  under  her 
wings,  but  he  would  not." 

It  may  be  said  perhaps,  that,  whilst  we  thus  attempt  to  vin- 
dicate the  justice  of  God,  we  countenance  the  workings  of 
pride  in  man.  But  we  have  no  fear  that  any  one  who  has  been 
drawn  by  the  Spirit  of  God,  will  ever  ascribe  his  conversion  to 
the  operations  of  his  own  natural  vnll:  he  will  readily  own, 
that  "  it  is  God,  who  of  his  own  good  j)leasure  has  given  him 
both  to  will  and  to  do'';"  and  that  it  is  "  by  the  grace  of  God 
he  is  what  he  is."  On  the  other  hand,  all  excuse  is  cut  off 
from  the  ungodly:  they  must  ever  take  the  whole  blame  of 
their  condemnation  to  themselves,  and  never  presume  to  cast 
the  least  atom  of  it  upon  God. 

Make  ye  then  your  choice,  beloved  Brethren:  we  this  day 
set  before  you  life  and  death,  a  blessing  and  a  curse:  choose 
ye  therefore  life,  that  your  souls  may  live.  God  has  declared 
that  "  he  willeth  not  the  death  of  any  sinner:  therefore  turn 
yovu'selves,  and  live  ye^."  In  his  sacred  name  I  promise  to  the 
righteous,  that  "  it  shall  be  well  with  him ;  but  I  denounce  a 
woe  unto  the  wicked,  for  it  shall  be  ill  with  him,  and  the  reward 
of  his  hands  shall  be  given  to  him^."] 

sPs.  ex.  3.        tlThess.  V.  9.        "  John  v.  40.        ^  Phil.  ii.  13. 
y  Ezek.  xviii.  32.  and  xxxiii.  11.    ^  Isai.  iii.  10,  11. 


ccv. 

THE    PROHIBITION    OF    EATING    BLOOD. 

Deut.  xii.  23 — 25.  Only  he  sure  that  thou  eat  not  the  blood: 
for  the  blood  is  the  life;  and  thou  may  est  7iot  eat  the  lifetoith 
the  flesh:  thou  shaft  not  eat  it;  thou  shall  j^oiir  it  upon  the 
earth  as  water :  thou  shall  not  eat  it,  that  it  may  go  well 
ivith  thee,  and  with  thy  children  after  thee,  when  thou  shall 
do  that  tvhich  is  right  in  the  sight  of  the  Lord. 

THERE  are  many  injunctions  in  the  Mosaic  law, 
which  appear  to  have  been  given  with  more  solemnity 
than  their  comparative  importance  demands  :  nor 
can  we  account  for  the  stress  laid  upon  them,  but 
by  supposing  them  to  have  had  a  typical  reference. 
What  is  here  said,  for  instance,  respecting  the  eating 


342  DEUTERONOMY,  XII.  23—25.  [205. 

of  blood,  if  we  consider  it  as  intended  only  to  give  an 
oblique  hint  of  the  duties  of  humanity  and  self-denial, 
is  delivered  in  a  far  more  emphatical  manner  than 
we  should  expect  such  an  intimation  to  be  given :  for 
though  a  plain  precept  relating  to  them  might  fitly 
be  enjoined  in  the  strongest  terms,  and  enforced  by 
the  strongest  sanctions,  it  is  not  to  be  conceived  that 
the  image  by  which  they  would  be  shadowed  forth, 
should  be  made  to  assume  such  an  important  aspect. 
If  we  mark  the  force  and  energy  with  which  the  pro- 
hibition of  eating  blood  is  here  repeated,  we  shall  be 
well  persuaded  that  it  contains  some  deeper  mystery, 
which  demands  our  most  attentive  consideration. 
But  as,  from  the  strength  of  the  expressions,  we  may 
be  ready  to  imagine  that  it  is  still  binding  upon  us, 
we  feel  it  necessary  to  guard  against  that  mistake ; 
and  shall  therefore  consider, 

I.  The  prohibition  given — 

The  manner  in  which  it  was  given,  must  by  no  means 
be  overlooked — 

[There  is  not  in  all  the  sacred  volume  any  prohibition  or 
command  delivered  more  peremptorily  than  this.  Four  times  it 
is  repeated  even  in  the  short  space  of  our  text,  "  Thou  mayest 
not  eat  of  it;  Thou  shalt  not  eat  of  it;  Be  siu'e  thou  eat  not  of 
it."  The  frequency  too  with  which  it  is  received  in  the  Scrip- 
tures is  truly  astonishing.  When  first  the  use  of  animals  for 
food  was  permitted  to  Noah,  the  grant  was  accompanied  with 
this  restriction,  "  But  flesh  wdth  the  hfe  thereof,  which  is  the 
blood  thereof,  shall  ye  not  eat^."  By  Moses  the  restriction  is 
repeated  again,  and  again^.  The  sanctions  toith  tohich  it  is 
enforced  are  also  pecuUarly  awful.  Not  only  was  the  prosperity 
of  the  people  suspended  on  their  obedience  to  this  command  % 
but  they  were  tlireatened  with  the  most  tremendous  vengeance, 
if  they  should  presume  to  violate  it:  "I  will  set  my  face 
against  that  soul  that  eateth  blood,  and  will  cut  him  otf  from 
among  his  people"^."  Even  if  they  took  in  hunting  or  caught 
by  any  means  a  beast  or  fowl,  they  must  "  poiu-  its  blood  upon 
tlic  earth  as  water,  and  cover  it  with  dusf^:"  and  all  these  in- 
junctions must  be  observed  hy  all,  by  strangers  and  sojourners 

a  Gen.  ix.  3,  4. 

b  Lev.  iii.  16,  17.    and  vii.  2G,  27.    Deut.  xv.  23.    and   several 
other  places.  •=  See  the  text. 

*!  Read  attentively  Lev.  xvii.  10 — 14.  ^  ibj^^  ' 


205. J  THE  PROHIBITION  OF  EATING  BLOOD.  343 

as  well  as  natives.  Now  I  ask,  Would  this  prohibition  have 
been  so  peremptorily^  given,  so  frequently  repeated,  so  solemnly 
enforced;  would  such  particular  directions  have  been  added; 
and  would  they  have  been  made  so  universally  binding,  if  there 
had  been  nothing  mysterious  in  this  appointment?] 

We  may  be  sure  that  the  groimds  of  it  are  deserving 
of  the  deepest  investigation — 

[We  speak  not  of  such  grounds  as  might  probably  exist, 
such  as  those  before  referred  to,  namely,  the  promotion  of  huma- 
nity and  self-denial,  (though  in  both  these  views  the  prohibition 
may  be  considered  as  highly  instructive ;)  but  of  those  grounds 
which  we  k7iow  assuredly  to  have  been  the  principal,  if  not  the 
only,  object  of  the  institution. 

We  must  remember,  that  offerings  were  by  the  divine  ap- 
pointment presented  from  time  to  time  as  an  atonement  for 
sin  ;  that  the  blood  of  those  offerings  being,  as  it  were,  the  life 
of  the  animals,  was  considered  as  exclusively  prevailing  for  the 
remission  of  sins  ;  and  that  on  that  very  account  it  was  poured 
out  upon  the  altar,  in  token,  that  it  was  presented  to  God  as 
an  expiation  for  iniquity,  and  was  accepted  by  him  instead  of 
the  life  of  the  offender. 

We  must  remember  also,  that  all  these  offerings  had  respect 
to  the  sacrifice  of  Clirist,  which  was  in  due  time  to  be  offered 
for  the  sins  of  the  whole  world. 

Now  it  was  of  infinite  importance  that  the  highest  pos- 
sible veneration  should  be  instilled  into  the  minds  of  men  for 
the  offerings  which  they  presented  to  God;  and  that  they  should 
be  deeply  impressed  with  a  consciousness  of  their  mysterious 
reference  to  the  sacrifice  of  Christ.  But,  if  they  had  been 
permitted  to  eat  of  blood,  this  reverence  would  have  quickly 
abated  :  whereas  by  the  strictness  of  the  prohibition,  it  was 
kept  alive  in  their  minds :  and  even  their  common  meals  were 
rendered  an  occasion  of  bringing  to  their  recollection  the  use  of 
blood  in  their  offerings,  and  the  efficacy  of  that  blood  which 
was  at  a  future  period  to  be  poured  out  upon  the  cross. 

Here  then  was  a  reason  for  the  prohibition ;  a  reason,  which 
accounts  at  once  for  the  strictness,  the  frequency,  the  vehe- 
mence, with  which  it  was  given,  and  for  the  tremendous  sanctions 
with  which  it  was  enforced.  Nothing  could  be  unimportant 
that  had  such  a  reference :  and  the  more  insignificant  the  pro- 
hibited thing  was  in  itself,  the  more  need  there  was  that  all 
possible  weight  should  be  given  to  it  by  the  manner  of  its 
prohibition.] 

But  we  shall  not  have  a  complete  view  of  the 
subject,  unless  we  consider, 

f  Read  attentively  Lev.  xvii.  10 — 14. 


344  DEUTERONOMY,  XII.  23—25.         [205. 

II.  The  prohibition  reversed — 

It  is  reversed,  as  it  relates  to  the  use  of  blood — 

[To  the  first  converts  indeed  it  was  enjoined,  that  they 
should  abstain  from  the  use  of  blood  s,  no  less  than  from  for- 
nication itself :  and  hence  it  has  been  supposed  that  there  was 
a  moral  evil  in  the  one,  as  well  as  in  the  other ;  and  that,  con- 
sequently, the  prohibition  still  equally  exists  against  both. 
But  this  is  by  no  means  the  case.  There  was  a  necessity  at 
that  time  to  prohibit  fornication,  because  the  Gentile  converts, 
who  had  been  habituated  from  their  youth  to  regard  it  as 
allowable,  and  in  some  instances  even  to  practise  it  in  their 
idolatrous  worship,  were  still  in  a  great  measure  insensible  of 
its  moral  turpitude.  They  therefore  needed  to  be  more  clearly 
informed  respecting  that  sin,  and  to  be  cautioned  against  it : 
whilst  we,  having  been  educated  with  clearer  views  and  better 
habits,  are  well  aware  of  the  sinfulness  of  such  a  practice. 
There  was  also  a  need  to  prohibit  the  eating  of  blood,  because 
the  Jews,  who  had  been  accustomed  to  regard  the  use  of  it  with 
such  abhorrence,  would  have  been  greatly  oiTended  when  they 
saw  Christians  taking  so  great  a  liberty  in  direct  opposition  to 
what  they  considered  as  the  law  of  God.  On  this  account  it  was 
thought  right  to  contmue  the  prohibition  for  a  time,  that  they 
might  not  shock  the  prejudices  of  the  Jewish  nation.  But  St. 
Paul  assures  us  repeatedly  that  another  part  of  this  same  prohi- 
bition was  revoked:  and  declares  that  the  circumstance  of  meat 
having  been  offered  unto  idols  does  not  render  it  unfit  for  a 
Christian's  use,  provided  he  see  the  liberty  into  which  the 
Gospel  has  brought  hiin'\  In  like  manner  he  declares,  that 
"  there  is  nothing  unclean  of  itself,"  but  that  "  to  the  pure  all 
things  are  pure'."  Hence  we  are  sure,  that  the  prohibition 
in  our  text  is  reversed.] 

It  is  reversed  also  in  a  far  higher  sense — 
[The  real  intent  of  the  offerings  under  the  Old  Testament 
is  abundantly  declared  in  the  New :  and  the  blood  of  Christ 
wliich  was  once  shed  on  Calvary  for  the  remission  of  sins,  is 
uniformly  rej)resented  as  the  great  Antitype  to  which  all  the 
types  referred.  Now  it  is  true,  that  that  material  blood  can- 
not be  drunk  by  us  :  but  in  a  spiritual  sense  it  may.  Do  I 
say.  It  may  ?  I  must  add.  It  must :  we  are  required  to  drink 
it :  and  the  command  is  enforced  with  sanctions  still  more 
solemn  than  those  by  which  the  prohibition  in  our  text  was 
enforced.  Let  us  attend  to  the  words  of  Christ  himself:  "  Ex- 
cept ye  eat  the  flesh  of  Christ  and  drink  his  blood,  ye  have  no 
life  in  you.  He  that  eateth  my  flesh  and  drinketh  my  blood, 
hath  eternal  life  :  for  my  flesh  is  meat  indeed,  and  my  blood  is 

s  Acts  XV.  20,  29.  ''  1  Cor.  viii.  4,  8. 

i  Rom.  xiv.  14,  20.    1  Tim.  iv.  4,  5. 


205.3  ^^^  PROHIBITION   OF  EATING  BLOOD.  345 

drink  indeed ■"."  Here  the  command  is  as  universal,  as,  before, 
the  prohibition  was.  Need  we  to  explain  this  to  any  of  you  ? 
We  woiild  hope,  there  are  few  so  ignorant  as  not  to  know  what 
was  designed  by  our  blessed  Lord :  he  meant,  that,  as  he  was 
about  to  give  himself  as  an  offering  and  a  sacrifice  for  sin,  we 
must  all  believe  in  him  as  the  only  Saviour  of  the  world,  and 
apply  to  ourselves  all  the  benefits  of  his  atonement. 

But  lest  tliis  injunction  of  his  should  be  forgotten,  he  actually 
instituted  an  ordinance,  wherein  he  appointed  wine  to  be  drmik 
in  remembrance  of  his  blood,  and  expressly  said  of  the  cup, 
when  he  put  it  into  the  hands  of  his  disciples,  "  This  is  my 
blood  which  is  shed  for  many  for  the  remission  of  sins  ;  drink 
ye  all  of  this^."  And  St.  Paul  explaining  the  reason  of  this 
ordinance,  observes,  that  it  was  instituted  in  order  that  we 
might  "  shew  forth  the  Lord's  death,  till  he  come"^."  Here 
then  we  see  that  the  prohibition  under  the  Old  Testament,  and 
the  command  under  the  New,  have  one  and  the  same  object : 
the  prohibition  was  to  call  the  attention  of  men  to  the  death 
of  the  Messiah  at  his  first  advent ;  and  the  command  is,  to 
keep  up  the  remembrance  of  his  death  till  his  second  advent. 
The  ends  of  the  prohibition  are  the  same,  whether  we  consider 
it  as  ffiven,  or  as  reversed :  and  the  duty  of  every  living  creature 
is  pointed  out,  that  we  must  look  unto  the  blood  of  our  great 
Sacrifice  as  the  only  means  of  reconciliation  with  our  offended 
God".  In  reference  to  that  therefore  we  must  say,  "  Be  sure 
thou  eat  the  blood :  thou  may  est  eat ;  and  thou  shall  eat  it, 
that  it  may  go  well  with  thee."] 

As  an  IMPROVEMENT  of  this  subject,  we  beg  leave  to 
add  a  few  words  of  advice  : 

1.  Think  not  light  of  any  sin — 
[The  Jews  might  readily  have  said,  "  What  need  is  there 
of  being  so  particular  about  getting  out  all  the  blood  ?  the 
meat  will  be  improved  by  retaining  some  of  it ;  and  no  injury 
will  be  done  to  any  one."  We  read  indeed  on  one  occasion, 
that  they  acted  upon  this  presumption :  they  had  taken  great 
spoils  from  the  Philistines,  and  were  so  eager  to  get  some  re- 
freshment, that  they  overlooked  in  their  haste  the  divine  com- 
mand. But  was  this  deemed  a  just  excuse  for  their  conduct? 
No :  they  were  severely  reproved  for  it ;  and  all  the  people 
were  commanded  to  take  their  cattle  to  be  slaughtered  at  a 
particular  place,  where  the  observance  of  this  law  might  be 
scrutinized  and  secured".  Let  not  us  then  presume  to  set  aside 
any  of  God's  commands,  however  small  they  may  appear,  or 
whatever  reasons  we  may  have  to  extenuate  the  violation  of 

^  John  vi.  53 — 55.  '  Matt.  xxvi.  27,  28. 

««  1  Cor.  xi.  25,  26.         «  Col.  1.14, 20.  Heb.ix.22.  Rom.  ill.  25. 
"  1  Sam.  xiv.  31 — 34. 


346  DEUTERONOMY,  XII.  23—25.  [205. 

them.  In  fact,  the  commission  of  every  sin  very  much  resem- 
bles tliis  of  wliich  we  are  speaking.  God  has  allowed,  us  every 
species  of  gratification,  if  we  will  take  it  in  the  way  and 
manner  prescribed  by  him :  but  we  say,  '  No ;  I  will  have  it 
in  my  own  way  ;  I  will  not  be  content  with  the  flesh,  but  I 
will  have  the  blood.  I  will  not  indeed  drink  it  in  bowls ;  but 
I  will  reserve  a  little  of  it  to  improve  the  flavour  of  my  food.' 
What  should  we  think  of  a  Jew  that  woiild  deliberately  pro- 
voke God  to  anger,  and  bring  ruin  on  liis  own  soul,  for  such 
a  gratification  as  this  ?  Yet  such  is  the  conduct  of  every  sinner; 
and  such  are  the  gratifications  for  which  he  sells  his  soul.  O 
remember,  that,  if  we  could  gain  the  whole  world  at  the 
expence  of  our  own  souls,  we  shovdd  make  a  sad  exchange. 
Be  careful  therefore  not  only  not  to  violate  any  command  of 
God,  but  not  to  lower  in  any  one  particular  the  standard  of  his 
law:  for,  "  if  in  one  thing  only  you  deliberately  and  allowedly 
oflend,  you  are  guilty  of  alli',"  and  infallibly  subject  yourselves 
to  liis  everlasting  displeasure.] 

2.  Above  all  things,  think  not  light  of  the  blood 
of  Christ — 

[The  means  used  to  beget  a  reverence  for  the  blood  which 
only  shadoweth  it  forth,  may  clearly  shew  us  what  reverential 
thoughts  we  ought  to  entertain  of  the  atoning  blood  of  Christ. 
In  that  is  all  our  hope :  "by  that  alone  we  have  redemption, 
even  the  forgiveness  of  sins  :  through  that  the  vilest  sinner  in 
the  universe  may  obtain  mercy ;  for  it  is  able  to  "  cleanse  us 
from  all  sin."  It  is  oithat  the  hosts  of  heaven  are  making  men- 
tion continually  before  the  throne  of  God  :  their  anthems  are 
addressed  "  to  Him  who  loved  them,  and  washed  them  from 
their  sins  in  his  own  blood."  Of  that  then  should  we  also  sing ; 
and  in  that  should  we  glory.  But  if  we  be  disposed  to  disregard 
it,  let  us  contemplate  the  fate  of  him  who  disregarded  the 
typical  injunction  ;  "  God  declared,  that  he  would  set  liis  face 
against  him  and  cut  him  ofl"."  The  proper  reflection  to  be 
made  on  that,  is  suggested  to  us  by  God  himself:  "  If  he  that 
despised  Moses'  law  died  without  mercy  under  two  or  three 
witnesses,  of  how  much  sorer  punishment  suppose  ye  shall  he 
be  thought  worthy,  who  hath  trodden  under  foot  the  Son  of 
God,  and  counted  the  blood  of  the  covenant  an  unholy  thing''?" 
It  was  terrible  to  "  die  without  mercy;"  but  there  is  a  "  nmch 
sorer  punishment"  than  that :  there  is  a  "  second  death,"  which 
they  shall  suffer,  who  trample  on  the  blood  of  Christ.  The 
Lord  grant  that  we  may  never  turn  the  means  of  happiness 
into  an  occasion  of  so  great  a  calamity !  Let  us  rather  take 
the  cup  of  salvation  into  our  hands,  and  drink  it  with  the  live- 
liest emotions  of  gratitude  and  joy.] 

1'  Jam.  ii.  10.  4  Heb.  x.  29. 


206.1        THE  jews'  leading  OBJECTION  TO  CHRIST.  34-7 

CCVI. 

THE    jews'    LEADING    OBJECTION    TO    CHRISTIANITY    CON- 
SIDERED. 

Deut.  xiii.  1 — 3.  If  there  arise  among  you  a  prophet,  or  a 
dreamer  of  dreams,  and  giveth  thee  a  sign  or  a  wonder,  and 
the  sign  or  the  ivonder  come  to  pass  whereof  he  spake  unto 
thee,  saying.  Let  us  go  after  other  gods,  which  thou  hast  not 
knoivn,  and  let  us  serve  them ;  thou  shalt  not  hearken  unto 
the  words  of  that  prophet,  or  that  dreamer  of  dreams :  for 
the  Lord  your  God  proveth  you,  to  know  whether  ye  love  the 
Lord  your  God  tvith  all  your  heart  and  with  all  your  soul. 

IT  has  commonly,  and  with  justice,  been  thought, 
that  the  two  great  pillars  on  which  a  revelation  from 
God  must  stand,  are,  miracles,  and  prophecies. 
Without  these,  we  cannot  be  assured,  that  any  dis- 
covery which  may  have  been  made  to  man,  is  really 
divine.  The  points  that  are  traced  to  a  divine  origin 
may  be  highly  reasonable  and  excellent  in  themselves ; 
yet,  before  they  are  clothed  with  a  divine  authority, 
we  very  properly  ask.  What  proof  is  there  that  they 
are  from  God  ?  what  evidence  do  you  give  that  they 
are  not  the  offspring  of  your  own  mind  ?  If  they  are 
from  God,  I  take  for  granted  that  God  does  not  leave 
you  without  witness :  tell  me  then,  what  works  do 
you  perform,  which  no  created  power  can  perform ; 
or  what  other  credentials  have  you,  whereby  your 
heavenly  mission  may  be  known  ?  If  you  can  foretell 
things  to  come,  I  shall  then  know  that  you  are  from 
God  ;  because  none  but  God  can  certainly  foreknow 
them  :  or  if  you  can  work  things  above,  and  contrary 
to  the  course  of  nature,  then  I  shall  know  that  you 
have  that  power  from  on  high ;  because  no  created 
being  can  impart  it. 

This,  I  say,  is  the  established  mode  of  judging  con- 
cerning a  revelation  from  God :  and,  according  as  any 
thing  professing  to  be  from  God  is  thus  confirmed, 
or  not,  we  give  to  it,  or  withhold  from  it,  our  assent. 
It  is  from  grounds  like  these  that  we  judge  of  the 
revelation  given  to  Moses  ;  and  from  similar  grounds 
must  we  judge  of  the  truth  of  Christianity  also- 

We  must  indeed  inspect  the  matter  of  the  thing 
revealed,  to  see  whether  it  be  worthy  of  him  from 


348  DEUTERONOMY,  XIII.  1—3.  [206. 

whom  it  is  said  to  come ;  and  from  its  internal  evi- 
dence our  faith  will  derive  great  strength :  but  still 
in  the  first  instance  we  look  rather  to  external  proofs, 
such  as  we  have  before  spoken  of. 

But  the  Jews  imagine  that  they  are  precluded 
from  judging  of  Christianity  on  such  grounds  as 
these,  since  Moses,  in  the  passage  we  have  just  read, 
guards  them  against  any  such  inferences  as  we  are 
led  to  draw  from  the  prophecies  and  miracles  on 
which  our  religion  is  founded.  He  concedes  that 
some  prophecies  may  be  uttered,  and  some  miracles 
be  wrought,  in  favour  of  a  false  religion ;  and  that, 
even  if  that  should  be  the  case,  the  Jews  are  not  to 
regard  any  evidences  arising  from  those  sources, 
but  to  hold  fast  their  religion  in  opposition  to  them. 

This  is  an  objection  commonly  urged  among  the 
Jews,  when  we  invite  them  to  embrace  the  Christian 
religion.  That  we  may  meet  it  fairly,  we  will,  first, 
state  the  objection  in  all  its  force,  and  then  give  what 
we  apprehend  to  be  the  proper  answer  to  it. 

I.  We  begin  then  with  stating  the  objection ;  and 
we  will  do  it  in  such  a  way  as  to  give  the  Jew  all 
possible  advantage. 

The  scope  of  the  passage  is  to  guard  the  Jews 
against  idolatry.  They  were,  and  would  continue 
to  be,  surrounded  by  idolatrous  nations,  who  would 
strive  to  the  utmost  to  draw  them  from  Jehovah  to 
the  worship  of  false  gods.  And  the  Jews  themselves 
having  from  the  earliest  period  of  their  existence  as 
a  people  been  accustomed  to  see  the  idolatrous  wor- 
ship of  Egypt,  were  of  themselves  strongly  attached 
to  idolatry ;  so  that  it  was  necessary  to  guard  them 
against  it  by  the  most  awful  menaces,  and  the  most 
impressive  cautions. 

The  caution  here  given  is  certainly  most  solemn. 
That  we  may  give  it  all  the  force  of  which  it  is 
capable,  we  will  notice  distinctly  these  three  things  ; 
The  supposition  here  made ;  The  injunction  given 
notwithstanding  that  supposition ;  and  The  argument 
founded  on  that  injunction. 

First,  mark  the  supposition  here  made,  namely, 


206.1        THE  jews'  leading  OBJECTION  TO  CHRIST.  349 

that  God  may  permit  miraculous  and  prophetic 
powers  to  be  exercised  even  in  support  of  a  false 
religion.  We  are  not  indeed  to  imagine  that  God 
himself  will  work  miracles  in  order  to  deceive  his 
people,  and  lead  them  astray ;  nor  are  we  to  imagine 
that  he  will  suffer  Satan  to  work  them  in  such 
an  unlimited  way  as  to  be  a  counterbalance  to  the 
miracles  by  which  God  has  confirmed  his  own  reli- 
gion :  but  he  will,  for  reasons  which  we  shall  pre- 
sently consider,  permit  so?ne  to  be  wrought,  and  some 
prophecies  to  come  to  pass,  notwithstanding  they  are 
designed  to  uphold  an  imposture.  The  magicians 
of  Pharaoh,  we  must  confess,  wrought  real  miracles. 
When  they  changed  their  rods  into  serpents,  it  was 
not  a  deception,  but  a  reahty :  and  when  they  in- 
flicted plagues  upon  Egypt  after  the  example  of 
Moses,  it  was  not  a  deception,  but  a  reality :  but  at 
the  same  time  that  they  thus,  in  appearance,  vied 
with  Moses  himself,  and  with  Jehovah,  in  whose 
name  he  came,  there  was  abundant  evidence  of  their 
inferiority  to  Moses,  and  of  their  being  under  the 
control  of  a  superior  power :  for  the  magicians 
could  not  remove  one  of  the  plagues  which  they 
themselves  had  produced ;  nor  could  they  continue 
to  imitate  Moses  in  all  the  exercises  of  his  power 
(from  whence  they  themselves  were  led  to  confess 
their  own  inferiority  to  him) ;  nor  could  they  avert 
from  themselves  the  plagues  which  Moses  inflicted 
on  them  in  common  with  the  rest  of  the  Egyptians. 
They  were  permitted  to  do  so  much  as  should  give 
Pharaoh  an  occasion  for  hardening  his  own  heart, 
but  not  sufficient  to  shew  that  they  could  at  all  come 
in  competition  with  Moses. 

In  every  age  there  were  also  false  prophets,  who 
endeavoured  to  draw  the  people  from  their  allegi- 
ance to  God  ;  and  in  the  multitude  of  prophecies  that 
they  would  utter,  it  must  be  naturally  supposed  that 
so}ne  would  be  verified  in  the  event.  Our  blessed 
Lord  has  taught  us  to  expect,  even  under  the  Chris- 
tian dispensation,  that  some  efforts  of  this  kind  will 
be  made  by  "  Antichrist,  whose  coming  is  after  the 


350  DEUTERONOMY,  XIII.  1—3.  [206. 

working  of  Satan,  with  all  power,  and  signs,  and 
lying  wonders,  and  with  all  deceivableness  of  un- 
righteousness in  them  that  perish ^"  He  has  more- 
over told  us  that  these  false  prophets  should  "  shew 
such  signs  and  wonders  as  to  deceive,  if  it  were  pos- 
sible, the  very  elect*' :"  nay  more,  that  in  the  last  day 
some  will  appeal  to  him  respecting  the  prophecies 
they  have  uttered,  and  the  miracles  they  have 
wrought  in  his  name,  and  will  plead  them  in  arrest 
of  judgments  We  may  therefore  safely  concede 
what  is  here  supposed,  namely,  that  God  may  suffer 
miraculous  and  prophetic  powers  to  be  exercised  to 
a  certain  degree  even  in  support  of  idolatry  itself. 

Now  then,  in  the  next  place,  let  us  notice  the  in- 
junction given  to  the  Jews  notwithstanding  this  sup- 
position. God  commands  them  "  not  to  give  heed  to 
that  prophet,  or  that  dreamer  of  dreams,  even  though 
his  predictions  should  be  verified,  if  his  object  be  to 
turn  them  from  him  ;  for  that  he  himself  suffers  these 
illusions  to  be  practised  upon  them,  in  order  that 
their  fidelity  to  him  may  be  tried,  and  their  love  to 
him  approved." 

It  may  seem  strange  that  God  should  suffer  such 
stumbling-blocks  to  be  cast  in  the  way  of  his  people : 
but  it  is  not  for  us  to  say  what  Jehovah  may,  or  may 
not,  do :  we  are  sure  that  "  he  tempteth  no  man,"  so 
as  to  lead  him  into  sin**,  and  that  the  "Judge  of  all 
the  earth  will  do  nothing  but  what  is  right."  But  it 
is  a  fact,  that  he  thus  permitted  Job  to  be  tried,  in 
order  that  he  might  approve  himself  a  perfect  man : 
and  in  like  manner  he  tried  Abraham,  in  order  that 
it  might  appear,  whether  his  regard  for  God's  autho- 
rity, and  his  confidence  in  God's  word,  were  sufficient 
to  induce  him  to  sacrifice  his  Isaac,  the  child  of  pro- 
mise ^  It  was  for  similar  ends  that  God  permitted 
his  people  to  be  tried  for  forty  years  in  the  wilderness  *^; 
and  in  the  same  way  he  has  tried  his  Church  in  every 
period  of  the  world.  This  is  the  true  reason  of  so 
many  stumbling-blocks  being  laid  in  the  way  of  those 

a  2  Thess.  ii.  9,  10.        ^  Matt.  xxiv.  24.  «  Matt.  vii.  22. 

^  Jam.  i.  13.  e  Gen.  xxii.  1,2,12.         f  Deut.  viii.  2. 


206. J        THE  JEWS    LEADING  OBJECTION  TO  CHRIST.  351 

who  embrace  the  Christian  faith.  Christianity  is  not 
revealed  in  a  way  to  meet  with  the  approbation  of 
proud  and  carnal  men :  it  is  foolishness  to  the  natural 
man:  yea,  even  Christ  himself  is  a  stumbling-block 
to  some,  as  well  as  a  sanctuary  to  others;  and  such 
a  stumbling-block,  as  to  be  "  a  gin  and  a  snare  to 
both  the  houses  of  Israel,"  amongst  whom  it  was  fore- 
told, "  many  should  stumble,  and  fall,  and  be  broken, 
and  be  snared,  and  be  taken  ^."  It  is  God's  express 
design  in  the  whole  constitution  of  our  religion,  to 
discover  the  secret  bent  of  men's  minds ;  and  whilst 
to  the  humble  he  has  given  abundant  evidence  for 
their  conviction,  he  has  left  to  the  proud  sufficient 
difficulties  to  call  forth  their  latent  animosity,  and  to 
justify  in  their  own  apprehensions,  their  obstinate 
unbelief''.  He  gave  originally  to  the  Jews,  as  he  has 
also  given  to  us,  sufficient  evidence  to  satisfy  any 
candid  mind :  and  this  is  all  that  we  have  any  right 
to  expect.  It  was  not  necessary  that  our  Lord  should 
give  to  every  man  in  the  Jewish  nation  the  same 
evidence  of  his  resurrection,  as  he  gave  to  Thomas  : 
it  was  reasonable  that  there  should  be  scope  left  for 
every  man  to  exercise  his  own  judgment  on  the  evi- 
dences that  were  placed  within  his  reach ;  as  our  Lord 
said  to  Thomas,  "  Because  thou  hast  seen,  thou  hast 
believed;  but  blessed  are  they  who  have  not  seen, 
and  yet  have  believed." 

Hence  then  God  enjoined  his  people  not  to  regard 
any  person  who  should  attempt  to  draw  them  to 
idolatry,  even  though  he  should  work  a  miracle 
before  their  eyes,  or  foretell  an  event  that  should 
afterwards  come  to  pass.  They  had  had  abundant 
evidence,  that  the  religion  they  had  embraced  was 
from  God:  they  possessed  also  in  the  very  nature  of 
that  religion  an  internal  evidence  of  its  excellency: 
and  they  had  received  from  God  such  demonstrations 
of  his  power  and  goodness,  as  ought  to  unite  them  to 
him  in  the  most  indissoluble  bonds  of  faith  and  love. 
If  therefore  they  should  be  induced  to  renounce  their 
allegiance  to  him,  and  to  transfer  it  to  dumb  idols 

s  Isai.  viii.  14,  15,  '  ^  Luke  ii.  34,  35. 


352  DEUTERONOMY,  XIII.  1—3.  [206. 

that  had  never  done  any  thing  for  them,  nor  ever 
could  do  any  thing,  they  would  betray  a  manifest 
want  of  love  to  him,  and  must  blame  themselves 
only,  if  they  should  ultimately  be  "  given  up  to  a 
delusion  to  believe  a  lie,  and  be  left  to  perish"  in 
their  iniquity'.  He  would  have  them  therefore  upon 
their  guard  in  relation  to  this  matter,  and  resolutely 
to  resist  every  attempt  to  draw  them  from  him,  how- 
ever specious  that  attempt  might  be. 

The  argument  founded  on  this  injunction  comes 
now  before  us  with  all  the  force  that  can  be  given  to 
it.  A  Jew  will  say,  *  You  Christians  found  your  faith 
on  prophecies  and  on  miracles:  and  admitting  that 
Jesus  (fid  work  some  miracles,  and  did  foretell  some 
events  which  afterwards  came  to  pass,  God  permitted 
it  only  to  try  us,  and  to  prove  our  fidelity  to  him. 
He  has  cautioned  us  beforehand  not  to  be  led  astray 
from  him  by  any  such  things  as  these  :  he  has  ex- 
pressly forbidden  us  to  regard  any  thing  that  such  a 
prophet  might  either  say  or  do :  nay  more,  he  com- 
manded that  we  should  take  such  a  prophet  before 
the  civil  magistrate,  and  have  him  put  to  death :  and 
therefore,  however  specious  your  reasonings  appear, 
we  dare  not  listen  to  them  or  regard  them. 

H.  Having  thus  given  to  the  objection  all  the  force 
that  the  most  hostile  Jew  can  wish,  I  now  come  in 
the  second  place  to  offer,  what  we  hope  will  prove  a 
satisfactory  answer  to  it. 

It  cannot  but  have  struck  the  attentive  reader, 
that  in  this  objection  there  are  two  things  taken  for 
granted;  namely,  that  in  calling  Jews  to  Christianity 
we  are  calling  them  from  Jehovah;  and  that  our 
authority  for  calling  them  to  Christianity  is  founded 
on  such  miracles  as  an  impostor  might  work,  and  such 
prophecies  as  an  impostor  might  expect  to  see  verified. 

But  in  answer  to  these  two  points  we  declare,  first, 
that  we  do  not  call  them  frofji  Jehovah,  but  to  him ; — 
next,  that  our  authority  is  not  founded  on  such 
miracles  and  prophecies  as  might  have  issued  from 
an  impostor,   but   such  as  it  was  impossible  for  an 

i  2Thcss.  ii.  11,  12. 


206.]         THE  jews'  leading  OBJECTION   TO  CHRIST.  353 

impostor  to  produce  ; — and  lastly,  that,  in  callino- 
them  to  Christ,  we  have  the  express  command  of 
God  himself. 

First,  we  do  not  call  our  Jewish  brethren  from 
Jehovah,  but  to  him. 

We  worship  the  very  same  God  whom  the  Jews 
worship :  and  we  maintain  his  unity  as  strongly  as 
any  Jew  in  the  universe  can  maintain  it.  As  for  idols 
of  every  kind,  we  abhor  them  as  much  as  Moses  him- 
self abhorred  them.     Moreover,  we  consider  the  law 
which  was  written   on  the  two  tables  of  stone  as 
binding  upon  us,  precisely  as  much  as  if  it  were  again 
promulged  by  an  audible  voice  from  heaven.    Instead 
of  calling  them  from  the  law,  we  call  them  to  it :  we 
declare  that  every  man  who  has  transgressed  it  in 
any  one  particular,  is  deservedly  condemned  to  ever- 
lasting misery'^:  and  it  is  from  a  consciousness  that 
this  sentence  must  fall  on  every  human  being  who  has 
not  fled  for  refuge  to  the  hope  set  before  him  in  the 
Gospel,  that  we  are  so  anxious  to  call  both  Jews  and 
Gentiles  to  a  belief  of  the  Gospel.     We  go  further, 
and  say,  that  no  human  being  can  be  saved,  who  has 
not  a  perfect  obedience  to  that  law  as  his  justifying 
righteousness.     But  where  shall  we   find  a  perfect 
obedience  to  that  law  ?   where  shall  we  find  a  man 
who  can  say,  he  has  fulfilled  it  in  every  jot  and  tittle? 
Alas!  we  all  have  transgressed  it  times  without  num- 
ber: we  are  all  therefore  condemned  by  it:  and  beino- 
condemned  for  our  disobedience,  we  can  never  be 
justified  by  our  obedience  to  it.    Would  to  God,  that 
this  matter  were  understood  by  the  Jews!  we  should 
find  no  difiiculty  then  in  leading  them  to  Christ.  Did 
they  but  know  what  wrath  they  have  merited,  they 
would  be  glad  to  hear  of  one  who  has  borne  it  for 
them:  and  did  they  but  know  how  impossible  it  is 
for  an  imperfect  obedience  to  that  law  to  justify  them, 
they  would  be  glad  to  hear  of  one  who  has  fulfilled  it 
in  all  its  extent,  and  brought  in  an  everlasting  right- 
eousness for  all  who  believe  in  him.    Yes,  my  Jewish 
brethren,  know  assuredly  that  the  Christian  "  does  not 

^  Deut.  xxvii.  26.   Gal.  iii.  10. 
VOL.  n.  A  A 


354  DEUTERONOMY,  XIU.  1—3.  [206. 

make  void  the  law,  but  establishes  the  law^:"  and  has 
no  hope  of  salvation  in  anyway,  but  such  as  '^magnifies 
the  law  and  makes  it  honourable" ;"  and  it  is  his  earnest 
desire  that  you  should  agi^ee  with  him  in  this  matter; 
because  he  is  sure,  that,  when  once  you  come  to 
understand  your  own  law,  and  see  how  "  Christ  was 
the  end  of  the  law  for  righteousness  to  every  one 
that  believeth,"  your  difficulties  will  all  vanish  as  the 
morning  dew  before  the  rising  sun. 

With  respect  to  the  ceremonial  law,  we  do  indeed 
call  you  from  the  observance  of  that ;  and  we  have 
good  reason  so  to  do  ;  for  you  yourselves  know,  that 
all  the  essential  part  of  your  religion  existed  before 
the  ceremonial  law  was  given ;  and  that  Abraham, 
and  Isaac,  and  Jacob,  who  lived  hundreds  of  years 
before  the  ceremonial  law  was  given,  were  saved 
simply  and  entirely  by  faith  in  that  promised  "  Seed, 
in  whom  all  the  nations  of  the  earth  are  blessed." 
By  faith  then  in  this  promised  Seed  must  you  be 
saved  :  every  child  of  Abraham  must  seek  for  ac- 
ceptance in  the  way  that  Abraham  did.  If  you  ask. 
Why  then  was  the  ceremonial  law  given  ?  I  answer. 
To  shadow  forth  your  Messiah,  and  to  lead  you  to 
him  :  and  when  he  should  come  and  fulfil  it  in  all 
its  parts,  it  was  then  to  cease ;  and  you  yourselves 
know  that  it  was  intended  by  God  himself  to  cease 
at  that  appointed  time.  Do  you  not  know  that 
your  Messiah  was  to  come  out  of  the  loins  of  David ; 
and  that  he  was  also  to  be  a  priest  for  ever  after  the 
order  of  Melchizedec  ?  But  if  there  was  to  be  a 
new  priesthood  after  the  order  of  Melchizedec,  the 
priesthood  of  Aaron  must  cease  :  and  if  the  new 
priest  was  to  spring  from  David,  who  was  of  the 
tribe  of  Judah,  and  not  from  Levi  to  whose  descen- 
dants the  priesthood  was  confined,  then  it  is  clear 
from  this  also  that  the  Aaronic  priesthood  must 
cease :  and  if  that  be  changed,  then  must  there  of 
necessity  be  a  change  of  the  law  also":  so  that  you 
yourselves  know  that  the  ceremonial  law  was  never 
intended  to  continue  any  longer  than  the  time  fixed 

1  Rom.  iii,  31.         ™  Isai.  xlii.  21.  "  Heb.  vii.  11,  12. 


206. j       THE  jews'  leading  OBJECTION  TO  CHRIST.  355 

for  its  completion  in  the  predicted  Messiah.     If  then 
we  call  you  from  the  outward  observances  of  that 
law,  it  is  not  from  disrespect  to  that  law,  but  from 
a  conviction  that  it  has  been  fulfilled  and  abrogated 
by  the  Lord  Jesus.    We  call  you  only  from  shadows 
to  the  substance.     We  call  you  to  Christ  as  uniting 
in  himself  all  that  the  ceremonial  law  was  intended 
to   shadow   forth.     He   is   the   true   tabernacle,   in 
whom  dwells  all  the  fulness  of  the  Godhead  bodily. 
He  is  the  true  "  Lamb  slain  from  the  foundation  of 
the  world,"  even  that  "  Lamb  of  God  which,  as  John 
the  Baptist   testified,  taketh  away  the  sins    of  the 
world."     He  is  the  great  High-Priest,  who,  having 
"  through  the  eternal  Spirit  offered  himself  without 
spot  to  God,"  is  now  "  entered  into  the  holy  place 
with  his  own  blood,"  and  there  "  ever  liveth  to  make 
intercession  for  us ;"  and  is  to  come  forth  from  thence 
once  more  to  bless  in  his  Father's  name  his  waiting 
people.     I  wish  then,  my  Jewish  brethren,  that  you 
would  particularly  bear  this  in  mind.     We  honour 
the  ceremonial  law  as  admirably  calculated  to  pre- 
pare your  minds  for  the  Gospel ;  not  only  because  it 
exhibited  so  fully  and  so  minutely  every  part  of  the 
mediatorial  office  which  our  Lord  was  to  sustain,  but 
because  by  the  burthensomeness  of  its  rites  it  tended 
to  break  your  spirit,  and  to  make  you  sigh  for  deli- 
verance.   And  methinks,  it  should  be  no  grievance  to 
you  to  be  called  from  those  observances,  because  you 
neither  do,  nor  can,  continue  them :  the  destruction 
of  your  city  and  temple,  and  your  whole  ecclesiastical 
and  civil  pohty,  have  rendered  it  impossible  for  you  to 
comply  with  them,  and  have  thus  shut  you  up  to  the 
faith  of  Abraham,  which  is  the  faith  of  the  Gospel. 

I  am  aware  that  in  calling  you  to  worship  the  Lord 
Jesus  Christ  we  appear  to  you  to  be  transferring  to 
him  the  honour  due  to  God  alone.  But  if  you  will 
look  into  your  own  Scriptures,  you  will  find  that  the 
person  who  was  foretold  as  your  Messiah  is  no  other 
than  God  himself  Examine  the  Psalm  before 
referred   to°,   and  see    how   David   speaks   of  your 

°  Ps.  ex. 

A   A  2 


356  DEUTERONOMY,  XIII.  1—3.  [206. 

Messiah :  "  The  Lord  said  imto  my  Lord,  Sit  thou 
on  my  right  hand  till  I  make  thine  enemies  thy  foot- 
stool." David  here  calls  him  Jehovah :  and  how 
could  he  do  that,  if  that  title  did  not  properly  belong- 
to  him  ?  This  question  Jesus  put  to  the  Pharisees 
in  his  day  ;  and  they  could  not  answer  him  a  word  : 
nor  can  all  the  Rabbis  upon  the  face  of  the  earth 
suggest  any  satisfactory  answer  to  it  now.  The  only 
answer  that  can  be  given  is,  that  the  same  person, 
who  as  man,  was  David's  son,  as  Jehovah,  was  David's 
Lord,  or,  as  Isaiah  calls  him,  "  Emmanuel,  God  with 
us."  Receive  him  in  the  character  in  which  the 
Prophet  Isaiah  foretold  his  advent,  as  "  the  Child 
born,  the  Son  given,  the  Wonderful  Counsellor,  the 
Mighty  God,  the  Prince  of  Peace."  Call  him,  as 
another  prophet  instructs  you,  "  Jehovah  our  right- 
eousness:" and  know,  that,  in  thus  "honouring 
Christ,  you  will  honour  the  Father  who  sent  him." 

This  then  is  my  first  answer ;  that  in  no  respect 
whatever  do  we  call  you  from  God,  but  wholly  and 
altogether  to  him  ;  to  Hini,  as  the  One  true  God,  in 
opposition  to  all  idols  ;  to  his  law,  as  fulfilled  in 
Christ,  and  directing  you  to  him ;  and  to  his  Gospel,  as 
the  completion  and  consummation  of  all  the  wonders 
of  his  love.  In  as  far  as  we  call  you  from  your  pre- 
sent course,  it  is  only  from  types  and  shadows  to  the 
substance  and  reality.  You  remember  that  at  the 
moment  of  our  Lord's  death  the  veil  of  the  temple 
was  rent  in  twain,  and  the  most  holy  place  was  laid 
open  to  the  view  of  all  who  were  worshipping  before 
it.  The  way  into  the  holiest  being  thus  opened  to 
you  all  by  God  himself,  we  invite  all  to  enter  in  with 
boldness,  and  assure  you  in  God's  name  that  you 
shall  find  acceptance  with  him. 

The  next  thing  which  we  proposed  to  shew  was, 
that  our  authority  for  calling  you  thus  to  Christ  is 
not  founded  on  such  prophecies  or  miracles  as  might 
have  issued  from  an  impostor,  but  on  such  as  it  was 
impossible  for  an  impostor  to  produce. 

Consider  the  prophecies  :  they  were  not  some 
few  dark  predictions   of  mysterious  import  and  of 


206.1       THE  jews'  leading  OBJECTION  TO  CIIKIST.  357 

doubtful  issue,  uttered  by  our  Lord  himself;  but  a 
continued  series  of  prophecies  from  the  very  fall  of 
Adam  to  the  time  of  Christ ;  of  prophecies  compre- 
hending an  almost  infinite  variety  of  subjects,  and 
those  so  minute,  as  to  defy  all  concert  either  in  those 
who  uttered,  or  those  who  fulfilled,  them.  A  great 
multitude  of  them  were  of  such  a  kind  that  they 
could  not  possibly  be  fulfilled  by  any  but  the  most 
inveterate  enemies.  Who  but  an  enemy  would  have 
nailed  him  to  the  cross,  or  pierced  him  to  the  heart 
with  a  spear,  or  offered  him  gall  and  vinegar  to  drink, 
or  mocked  and  insulted  him  in  the  midst  of  all  his 
agonies  ?  Do  not  these  put  his  Messiahship  beyond 
a  doubt  ?  I  will  mention  only  one  prophecy  of  Christ 
himself;  but  it  is  such  an  one  as  no  impostor  would 
utter,  and  no  impostor  could  fulfil.  What  impostor 
would  rest  all  the  credit  of  his  mission  on  his  being 
put  to  a  cruel,  ignominious,  and  accursed  death,  and 
rising  from  the  dead  the  third  day  ?  Or  if  an  im- 
postor were  foolish  enough  to  utter  such  a  prophecy, 
how,  when  he  was  actually  dead,  could  he  fulfil  it  ? 
But  the  whole  Scriptures  predicted  these  things  of 
Jesus,  as  Jesus  also  did  of  himself:  and  the  exact 
fulfilment  of  them  proves  beyond  all  reasonable  doubt 
his  ti'ue  Messiahship. 

Consider  the  miracles  also  :  these  were  beyond  all 
comparison  greater  and  more  numerous  than  Moses 
ever  wrought.  The  healing  all  manner  of  diseases 
was  the  daily  and  hourly  employment  of  the  Lord 
Jesus  for  the  three  or  four  last  years  of  his  life.  The 
whole  creation,  men,  devils,  fishes,  elements,  all 
obeyed  his  voice ;  and  at  his  command  the  dead 
arose  to  life  again.  But  there  is  one  miracle  also 
which  in  particular  we  will  mention.  Jesus  said,  "  I 
have  power  to  lay  down  my  life,  and  I  have  power  to 
take  it  again  :"  and  the  former  of  these  he  proved  by 
speaking  with  a  loud  voice  the  very  instant  he  gave 
up  the  ghost,  shewing  thereby,  that  he  did  not  die 
in  consequence  of  his  nature  being  exhausted,  but 
by  a  voluntary  surrender  of  his  life  into  his  Father's 
hands.     And  at  the  appointed  time  he  proved  the 


358  DEUTERONOMY,  XIII.  1—3.  [206. 

latter  also,  notwithstanding  all  the  preparations  made 
to  defeat  his  purpose,  all  of  which  proved  in  the  issue 
the  strongest  testimonies  to  the  truth  of  his  word. 
But  would  an  impostor  have  pretended  to  such  a 
power ;  or  when  actually  dead,  could  he  have  exer- 
cised it  ?  And,  when  the  interval  between  his  death 
and  resurrection  was  to  be  so  short,  would  not  the 
stone,  the  seal,  the  watch,  have  been  sufficient  to 
secure  the  detection  of  the  imposture  ?  Further, 
would  an  impostor  have  undertaken  to  send  down 
the  Holy  Ghost  after  his  death  for  the  purpose  of 
enabling  his  followers  to  speak  all  manner  of  lan- 
guages, and  of  working  all  kinds  of  miracles ;  or  if 
he  had  predicted  such  things,  could  he  have  fulfilled 
them  ?  Judge  then  whether  here  be  not  ground  enough 
for  that  faith  which  we  call  you  to  exercise  towards 
him  ?  If  there  be  not,  how  do  you  prove  the  divine 
authority  of  your  own  lawgiver  ?  In  point  of  testi- 
mony, great  as  was  that  which  proved  the  divine 
mission  of  Moses,  it  was  nothing  when  compared 
with  that  which  substantiated  the  Messiahship  of 
Jesus.  We  therefore  confidently  call  you  to  believe 
in  him,  and  to  embrace  the  salvation  which  he  offers 
you  in  the  Gospel. 

But  there  is  one  great  argument  which  we  have 
reserved  till  now,  in  order  that  it  may  bear  upon  you 
with  the  greater  weight.  We  declare  to  you  then,  in 
the  last  place,  that,  in  calling  you  to  Christ,  we  have 
the  express  command  of  God  himself. 

Moses,  in  chapter  xiii.  of  Deuteronomy,  bids  you, 
as  we  have  seen,  not  to  listen  to  any  false  prophet : 
but  in  chapter  xviii.  18,  19,  he  most  explicitly  de- 
clares, that  a  Prophet  should  arise,  to  whom  you 
should  attend.  Hear  his  own  words  :  "  I  will  raise 
them  up  a  Prophet  from  among  their  brethren,  like 
unto  thee,  and  will  put  my  words  in  his  mouth ;  and 
he  shall  speak  unto  them  all  that  I  command  him. 
And  it  shall  come  to  pass,  that  whosoever  will  not 
hearken  unto  my  words  which  he  shall  speak  in  my 
name,  I  will  require  it  of  him." 

Now  I  ask  you.  Who  is  the  Prophet  here  spoken 


206.1  THE  jews'  leading  OBJECTION  TO  CHRIST.  359 

of?  Where  was  there  ever,  besides  Moses,  a  prophet 
that  was  a  Mediator,  a  Lawgiver,  a  Ruler,  a  Dehverer  ? 
Was  there  ever  such  an  one,  except  Jesus  ?  And  was 
not  Jesus  such  an  one  in  all  respects  ?  Yes  ;  he  has 
wrought  for  you  not  a  mere  temporal  deliverance  like 
Moses,  but  a  spiritual  and  eternal  deliverance  from 
sin  and  Satan,  death  and  hell :  He  has  redeemed  you, 
not  by  power  only,  but  by  price  also,  even  the  in- 
estimable price  of  his  own  blood.  Having  thus  bought 
you  with  his  blood,  he  ever  liveth  in  heaven  itself  to 
make  continual  intercession  for  you.  A  new  law  also 
has  he  given  you,  "  the  law  of  faith,"  in  conformity 
to  which  he  enjoins  you  to  walk,  and  by  which  he  will 
judge  you  in  the  last  day.  Of  this  blessed  person  all 
your  own  prophets  have  spoken ;  and  this  very  Moses, 
in  whom  you  trust,  declares  to  you,  that,  "  if  you  will 
not  hear  and  obey  this  Prophet,  God  will  require  it  of 
you."  When  therefore  you  plead  the  authority  of 
Moses,  we  join  issue  with  you,  and  say.  Be  consistent. 
Renounce  false  prophets,  because  he  bids  you:  but 
believe  in  the  true  Prophet,  whom  God  according  to 
his  word  has  raised  up  to  you,  because  he  bids  you. 
Let  his  authority  weigh  equally  with  you  in  both 
cases  :  and  then  we  shall  not  fear,  but  that  you  will 
embrace  the  salvation  offered  you  in  the  Gospel,  and 
be  the  spiritual  children,  as  ye  already  are  the  natural 
descendants,  of  believing  Abraham.  "Abraham  looked 
forward  with  eager  expectation  to  see  the  day  of 
Christ,  and  saw  it,  and  was  glad."  May  ye  also 
now  see  it,  and  rejoice  in  him  as  your  Saviour  for 
evermore ! 

It  is  for  your  partiality  in  this  respect  that  God 
has  punished  you  now  these  eighteen  hundred  years, 
and  is  punishing  you  at  this  day.  He  told  you,  "  he 
would  require  of  you"  your  rejection  of  this  Prophet; 
and  he  has  required  it  more  severely,  than  he  has 
all  your  other  sins  ever  since  you  became  a  nation. 
O  repent  of  this  evil,  and  turn  to  God  in  his  appointed 
way!  so  shall  his  wrath  be  turned  away  from  you, 
and  "  you  shall  be  saved  in  the  Lord  with  an  ever- 
lasting salvation." 


360  DEUTERONOMY,  XIII.  1—3.  [206. 

We  cannot  conclude  our  subject  without  suggest- 
ing a  suitable  improvement  of  it  to  our  Christian 
brethren — 

As  the  Jews  were  constantly  assailed  by  idolaters 
who  sought  to  draw  them  from  the  worship  of  the 
true  God,  so  are  you  by  infidels,  or  worldlings,  to 
draw  you  from  the  belief  or  practice  of  the  Gospel. 
But  do  infidels  assault  you?  Ask  them  whether  their 
objections,  all  of  which  arise  from  ignorance  alone, 
are  sufficient  to  invalidate  all  the  evidences  which 
may  be  adduced  in  support  of  our  religion  ?  If  not, 
then  "  hold  fast  the  profession  of  your  faith  without 
wavering."  Do  worldlings  tell  you  that  God  does 
not  require  you  to  renounce  the  world,  and  to  give 
yourselves  up  entirely  to  him?  Ask  them,  what  proof 
they  can  give,  that  God  has  authorized  them  to  set 
aside  the  plainest  declarations  of  his  word.  You  may 
expect  at  least  that  they  shall  be  possessed  of  mira- 
culous and  prophetic  powers,  or  else  they  have  not 
so  much  as  the  semblance  of  true  prophets.  But 
even  if  they  had  these  powers  and  displayed  them 
evidently  before  your  eyes,  yet  ought  you  not  to 
regard  their  counsels,  because  they  seek  to  turn  you 
from  God  to  a  poor  perishing  and  worthless  idol ; 
from  God,  who  has  redeemed  you  by  the  blood  of 
his  only  dear  Son,  and  given  you  all  things  in  and 
with  him,  to  an  idol,  that  never  has  done  any  thing 
for  you,  nor  ever  can.  Be  firm  therefore,  even  though 
your  father  or  your  mother,  your  brother  or  your 
sister,  or  even  the  wife  of  your  own  bosom,  should 
seek  to  turn  you  from  the  Lord.  Your  plain  answer 
to  them  all  is,  *'  Whether  it  be  right  to  hearken  unto 
you  more  than  unto  God,  judge  ye."  Whatever 
temptations  they  offer,  or  menaces  they  employ,  let 
nothing  induce  you  to  draw  back  from  following  the 
Lord  fully.  "Be  faithful  unto  death;  and  he  will 
give  you  a  crown  of  life." 


207. J  GUILT  AND  DANGER  OF  FORSAKING  GOD.  361 

CCVII. 

GUILT    AND    DANGER    OF    DEPARTING    FROM    GOD. 

Deut.  xiii.  6 — 1 1 .  If  thy  brother,  the  son  of  thy  another,  or 
thy  S071,  or  thy  daughter,  or  the  wife  of  thy  bosom,  or  thy 
friend,  ivhich  is  as  thine  own  soul,  entice  thee  secretly,  saying. 
Let  us  go  and  serve  other  gods,  which  thou  hast  not  knoivn, 
thou,  nor  thy  fathers;  namely,  of  the  gods  of  the  people  which 
are  round  about  you,  nigh  unto  thee,  or  far  off  from  thee, 
from  the  one  end  of  the  earth  even  unto  the  other  end  of  the 
earth ;  thou  shalt  not  consent  unto  him,  nor  hearken  unto 
him  ;  neither  shall  thine  eye  pity  him,  neither  shalt  thou  spare, 
neither  shalt  thou  conceal  him  ;  but  thou  shalt  surely  kill 
him;  thine  hand  shall  be  first  upon  him  to  put  him  to  death, 
and  afterivards  the  hand  of  all  the  people.  And  thou  shalt 
stone  him  with  stones,  that  he  die ;  because  he  hath  sought  to 
thrust  thee  away  from  the  Lord  thy  God,  which  brought  thee 
out  of  the  land  of  Egypt,  from  the  house  of  bondage.  And  all 
Israel  shall  hear,  and  fear,  and  shall  do  no  more  any  such 
wickedness  as  this  is  among  you. 

THERE  is  a  striking  difference  between  the  laws 
of  man  and  the  laws  of  God  :  those  which  are  framed 
by  human  legislators,  proportion  always  the  sanctions 
to  the  influence  which  crimes  have  upon  the  public 
welfare :  whereas  those  enacted  by  our  heavenly 
Lawgiver,  mark  with  greater  severity  the  evils  which 
more  immediately  affect  his  own  honour  and  glory. 
If  one  man  robbed  or  maimed  another,  his  law  re- 
quired only  a  four-fold  restitution,  or  the  infliction  of 
a  punishment  precisely  similar  to  the  injury  sus- 
tained :  but  if  a  man,  even  the  dearest  relative  they 
had,  should  only  propose  to  any  of  his  people  to  wor- 
ship another  god  in  preference  to  Jehovah,  he  must 
instantly  be  brought  before  the  magistrates,  and,  on 
conviction  of  the  offence,  be  stoned  to  death. 

It  will  be  proper  to  consider  this  ordinance  in  a 
two-fold  view  ; 

I.  As  a  temporary  enactment — 

This  enactment,  or  law,  appears  at  first  sight  to  be 
severe  :  but  we  undertake  to  shew  that  it  was, 
1.  Just,  as  it  respected  the  individual — 
[The  greatest  crimes  against  any  human  govermnent  are 


362  DEUTERONOMY,  XIII.  G— 11.  [207. 

treason,  and  murder ;  and,  by  the  general  consent  of  mankind, 
the  principals  who  are  found  guilty  of  those  crimes  are  put  to 
death.  Now,  in  the  tempting  of  men  to  idolatry,  both  these 
crimes  were  contained :  there  was  treason  against  the  King  of 
kings  ;  and  there  was  murder,  not  indeed  of  the  bodies,  but  of 
the  souls,  of  men.  The  person  who  made  the  proposal,  did  by 
that  very  act  endeavour  to  di'aw  men  from  their  allegiance  to 
God,  and  to  engage  them  on  the  side  of  God's  enemy  and  rival. 
And,  as  far  as  his  endeavours  were  attended  wth  success,  he 
eternally  destroyed  all  who  complied  with  his  solicitations.  Now 
compare  the  crimes,  and  see  whether  those  committed  against 
God  and  the  souls  of  men  be  not  infinitely  more  heinous  than 
those  which  reach  no  further  than  to  human  governments,  and 
the  bodily  life  :  and,  if  they  be,  the  justice  of  the  punishment 
annexed  to  them  wiU  admit  of  no  doubt :  it  will  be  just,  that 
He  whose  throne  we  would  subvert,  should  inflict  upon  us  the 
penalty  of  death ;  and  that  they  whom  we  would  ruin  for  ever, 
should  be  made  the  executioners  of  that  sentence.] 

2.  Merciful,  as  it  respected  the  public — 

[The  Jews  had  been  nurtured  in  the  midst  of  an  idolatrous 
nation ;  and,  after  their  settlement  in  Canaan,  they  were  sur- 
rounded with  idolaters  on  every  side.  Moreover  they  were  of 
themselves  exceedingly  addicted  to  idolatry.  But  the  conse- 
quence of  their  departure  from  God  would  be,  that  they  would 
bring  his  heaviest  judgments  upon  them,  and  be  reduced  to  a 
more  calamitous  condition  than  any  people  under  heaven.  But 
God  was  graciously  pleased  to  put  a  barrier  in  their  way,  which, 
it  might  be  hoped,  they  should  never  be  able  to  pass.  He  not 
only  annexed  the  penalty  of  death  to  an  act  of  idolatry,  but 
even  to  a  proposal  to  commit  that  sin :  yea,  to  prevent  sucli  a 
proposal  from  being  ever  made,  he  not  only  authorized,  but 
connnanded,  the  person  to  whom  it  was  made,  to  give  immediate 
information  of  it  to  the  magistrates,  and  to  be  the  first  in  inflict- 
ing the  punishment  of  death.  If  the  person  making  the  proposal 
should  be  ever  so  dear  to  him,  though  it  should  be  his  own 
brother,  or  son  or  daughter,  or  even  the  wife  of  his  bosom,  or 
his  friend  that  is  as  his  own  soul,  he  must  make  no  difference ; 
he  must  shew  no  respect  of  persons  whatever :  "  Thou  slialt 
not  consent  unto  him,  says  God,  nor  hearken  unto  him ;  neither 
shall  thine  eye  pity  him,  neither  shalt  thou  spare,  neither  shalt 
thou  conceal  him ;  but  thou  shalt  surely  kill  him :"  all  natural 
affection  must  be  laid  aside,  and  be  swallowed  up  in  a  concern  for 
God's  honour ;  and  the  man  himself  must  become  the  informer, 
the  witness,  and  the  executioner,  even  where  the  delinquent  is 
dearer  to  him  than  his  own  soul.  What  child,  what  wife,  what 
friend,  if  he  had  conceived  an  idolatrous  inclination  in  his 
heart,  would  dare  to  mention  it,  when  the  person  to  whom  he 


GUILT  AND  DANGER  OF  FORSAKING  GOD.  363 


207.] 

should  mention  it  was  precluded  from  all  exercise  of  mercy, 
and  was  constrained  to  proceed  against  him  according  to  this 
law  ?  Thus  then  provision  was  made  to  prevent  the  possibility, 
as  it  should  seem,  of  the  nation  ever  yielding  to  idolatry,  or  pro- 
voking God  to  abandon  them  according  to  the  threatenings 
which  he  had  denoimced  against  them.  We  are  informed  in  the 
text  that  the  very  execution  of  this  law  was  designed  to  produce 
this  salutary  effect '^ ;  and  therefore  much  more  must  the  enact- 
ment of  it  be  an  expression  of  love  and  mercy  to  the  whole 
nation.] 

This  law  indeed  was  only  temporary :  it  was  to 
continue  in  force  only  during  the  continuance  of  the 
Jewish  polity :  but  it  is  nevertheless  most  instructive 
to  us, 

II.  As  a  lasting  admonition — 

To  the  very  end  of  time  it  will  speak  loudly  to  us ; 
it  declares  to  us,  in  the  strongest  terms, 

1.  The  evil  of  departing  from  God — 
[The  annexing  of  the  penalty  of  death,  and  of  so  cruel  a 
death  as  that  of  stoning,  is  of  itself  no  slight  intimation  of  the 
evil  of  idolatry :  but  the  requiring  a  man  to  execute  this  sen- 
tence against  the  wife  of  his  bosom,  or  the  friend  that  is  as  his 
own  soul;  the  requiring  him  to  do  it  even  on  account  of  a 
mere  proposal,  though  the  proposal  was  never  carried  into 
effect ;  the  not  suffering  him  to  overlook  or  conceal  the  matter, 
but  constraining  him  instantly  to  enforce  the  law  without  pity; 
how  was  it  possible  for  God  himself  to  mark  the  evil  of  this 
sin  in  blacker  colours,  or  to  shew  his  abhorrence  of  it  in  a 
stronger  manner,  than  by  such  an  enactment  as  this?  The 
command  to  destroy  a  whole  city  for  idolatry  was  scarcely  a 
more  awful  demonstration  of  his  anger  than  this''. 

But  it  may  be  said,  "  This  was  idolatry,  a  sin  to  which  we 
have  no  temptation."  It  was  idolatry :  but  permit  me  to  ask, 
wherein  the  great  evil  of  idolatry  consists  ?  Is  it  not  in  alien- 
ating our  affections  from  God,  and  placing  them  on  some 
creature  ?  Is  it  not  justly  described  by  the  Apostle  as  "  loving 
and  serving  the  creature  more  than  the  Creator,  who  is  blessed 
for  evermore  ?  "  Is  it  not  in  this  very  view  of  the  subject  that 
covetousness  is  called  idolatry,  and  that  men  are  said  to 
make  "  a  god  of  their  belly  ?*"  Is  it  not  in  this  view  that 
St.  John  says  to  all  the  Christian  Church,  "  Little  children, 
keep  yourselves  from  idols  ?  "  What  then  does  it  signify,  that 
we  are  not  bowing  down  to  stocks  and  stones,  if  there  be  idols 
enthroned  in  otir  hearts  ?    God  is  equally  provoked  to  jealousy, 

^  ver.  11.  b  ver.  12 — 18. 


364  DEUTERONOMY,  XIII.  6—11.  [207. 

whether  our  idolatry  be  open  and  carnal,  or  secret  and  spiritual: 
and  though  he  does  not  authorize  man  to  proceed  against  us, 
he  will  take  the  matter  into  his  own  hand,  and  inflict  upon  us 
the  punishment  we  deserve.  It  is  in  reference  to  this  that 
St.  Paul  utters  that  severe  denunciation  against  all  who  dechne 
from  their  love  to  Christ ;  "If  any  man  love  not  the  Lord  Jesus 
Christ,  let  him  be  anathema  maran-atha  •"  that  is.  His  departure 
from  Christ  deserves  the  hea\dcst  judgments  ;  and  though  we 
are  not  now  at  liberty  to  inflict  them,  God  surely  and  quickly 
loill. 

O  that  all  who  have  waxed  cold  in  their  affections  towards 
God,  would  lay  this  to  heart !  If  God  be  not  seated  on  the 
throne  of  oiu*  hearts  and  sweetly  ruling  and  reigning  there,  the 
creature  is  :  and  whether  the  idol  be  pleasure,  or  riches,  or 
honoiu*,  or  any  thing  else,  however  excellent  or  however  base, 
we  are  idolaters ;  and  shall  be  made  to  feel,  that  "it  is  an  evil 
and  bitter  thing  to  forsake  the  Lord;"  yea,  that  "it  were 
better  never  to  have  known  him,  than,  after  knowing  him,  to 
depart  from  him."] 

2.  The  danger  of  being  accessary  to  any  one's 
departure  from  him — 

[There  are  a  variety  of  ways  in  which  we  may  be  instru- 
mental in  turning  others  from  God.  What  if  we  scoff  at 
religion,  and  deride  the  j)i"actice  of  it  as  folly  or  enthvisiasm ; 
do  we  not,  in  fact,  say  to  those  around  us,  "  Come,  let  us  serve 
other  gods  ? "  What  if  we  exert  our  influence  and  authority  to 
deter  people  from  attending  where  the  word  is  preached  with 
fidelity  and  power,  or  from  associating  with  the  despised  fol- 
lowers of  Jesus  ;  are  we  not  yet  more  decidedly  guilty  of 
hostility  to  God  ?  for  when  we  only  scoff  at  religion,  we  leave 
people  an  alternative  ;  but  when  we  set  ourselves  to  intimidate 
men  from  following  after  God,  we  are  no  longer  seducers,  but 
persecutors.  But,  supposing  we  do  not  take  so  decided  a  part 
against  God,  yet,  if  all  our  fears  are  against  excess  in  religion, 
and  none  against  a  defect  in  it,  if  all  the  advice  we  give  is  to 
shun  the  cross  and  avoid  the  shame  of  a  religious  profession, 
and  none  at  all  to  "  endure  the  cross  and  despise  the  shame," 
whom  is  it  that  we  serve?  Can  we  with  propriety  be  called 
the  friends  and  servants  of  our  God  ?  No :  Find  vis  in  all  the 
sacred  records  one  single  servant  of  his  that  ever  shewed  such 
dispositions  as  these.  I  forget :  we  can  find  one  :  we  remember 
Peter's  kind  solicitude  for  his  Master,  and  his  affectionate  ex- 
pression of  it  too ;  "Master,  spare  thyself:"  but  we  remember 
also  the  answer  of  Jesus  to  him  ;  "  Get  thee  behind  me,  Satan; 
thou  art  an  offence  unto  me  ;  for  thou  savourest  not  the  things 
that  be  of  God,  but  the  things  that  be  of  men."  Let  me  then 
warn  friends  and  relatives  of  every  description  how  they  use  their 


207.1  GUILT  AND  DANGER  OF  FORSAKING  GOD  SG5 

influence ;  lest,  whilst  they  think  that  they  are  shewing  kind- 
ness to  man,  they  be  found  in  reality  fighting  against  God. 
Let  me  remind  them,  that,  whether  they  succeed  or  not,  their 
guilt  is  the  same  ;  they  have  made  the  proposal,  and  for  that 
proposal  they  shall  die :  and  would  to  God  that  the  being 
stoned  to  death  were  the  worst  punishment  they  shall  endure ! 
but,  alas !  it  were  infinitely  "  better  that  a  millstone  were  put 
about  their  neck,  and  that  they  were  cast  into  the  luidst  of  the 
sea,  than  that  they  should  oflend  one  of  God's  little  ones : "  it 
were  better,  I  say ;  because  they  would  lose  only  the  bodily 
life :  but  in  turning  any  one  from  God,  they  forfeit  their  own 
souls,  and  expose  themselves  to  everlasting  misery  in  hell.  If 
friends  would  see  what  use  they  should  make  of  their  influence, 
the  prophet  will  tell  them ;  they  should  endeavour  to  draw  one 
another  nearer  unto  God;  and  should  themselves  endeavour 
to  lead  the  way'=.] 

3.  The  need  we  have  of  firmness  and  steadfast- 
ness in  rehgion — 

[No  one  can  tell  what  temptations  he  may  have  to  en- 
counter, or  from  what  quarter  they  shall  spring,  or  how  specious 
and  powerful  they  may  be.  Perhaps  the  children  whom  we 
have  fondled  with  delight,  or  the  wife  of  our  bosom,  or  the 
friend  that  is  as  our  owti  soul,  may  be  our  tempters  to  decline 
from  God,  or  the  occasions  of  our  yielding  to  temptation. 
Perhaps  the  suggestion  may  be  so  specious,  that  it  shall  appear 
to  have  come  from  a  prophet  of  the  Lord,  and  to  have  been 
confirmed  by  a  sign  from  heaven*^.  But  our  principles  of  re- 
ligion should  be  so  fixed,  as  to  be  incapable  of  being  moved  even 
by  an  angel  from  heaven^ ;  and  our  practice  of  it  should  be  so 
determined,  that  no  considerations  whatsoever  should  be  able 
to  make  us  swerve  for  one  moment  from  the  path  of  duty.  The 
fate  of  the  man  of  God  who  listened  to  the  lying  prophet,  should 
teach  us  this^.  Our  rule  is  clear,  and  we  should  follow  it  with- 
out turning  either  to  the  right  hand  or  the  left^. 

But  it  will  be  asked,  How  shall  I  obtain  this  steadfastness? 
I  answer.  Compare  the  God  whom  you  serve,  with  all  the  gods 
that  are  his  rivals  and  competitors.  This  is  the  consideration  by 
which  God  himself  enforces  that  which  might  otherwise  have 
appeared  a  sanguinary  edict :  he  groimds  the  severity  of  his 
displeasure  on  the  greatness  of  the  mercies  he  had  bestowed 
upon  them''.  But  what  were  those  mercies  in  comparison  of 
the  blessings  he  has  conferred  on  you  ?  Think  from  what  a 
bondage  you  are  redeemed ;  think  hy  what  means  that  redemp- 
tion has  been  accompHshed  for  you ;  think  what  an  inheritance 

c  Zech.  viii.  21.      d  ygr.  1—5.  2  Cor.  xi.  13—15.      e  Gal.  i.8,9. 
f  1  Kings  xiii.  18 — 24.  s  ver.  4.  ^^  ver.  10. 


366  DEUTERONOMY,  XV.  7—11.  [208. 

is  purchased  for  you ;  and  then  say  whether  any  thing  in  this 
workl  can  have  such  a  claim  to  your  regards  as  the  Lord  Jesus 
Christ  has.  Only  get  your  hearts  impressed  with  a  sense  of  his 
love,  and  the  vanities  of  tune  and  sense  will  be  to  you  no  more 
than  the  dirt  under  your  feet.  Only  commit  yourselves  to 
Christ,  "  and  be  strong  in  the  grace  that  is  in  him,"  and  you 
will  find,  that  "  neither  angels  nor  prmcipalities  nor  powers, 
nor  things  present  nor  things  to  come,  nor  height  nor  depth, 
nor  any  other  creatui'e,  shall  be  able  to  separate  you  from  the 
love  of  God  which  is  in  Christ  Jesus:"  for  "  he  is  able  to  keep 
you  from  falling,"  and  "  will  preserve  you  blameless  unto  his 
heavenly  kingdom."  Wliatever  then  your  temptations  be,  or 
from  whatever  quarter  they  may  spring,  I  say  to  every  one  of  you, 
"  Hold  fast  that  thou  hast,  and  let  no  man  take  thy  cro^vn'."] 

i  Rev.  iii.  11. 


CCVIII. 

THE  DUTY  OF  CHARITY  ENFORCED. 

Deut.  XV.  7 — 11.  If  there  be  among  you  a  poor  man  of  one 
of  thy  brethren,  within  any  of  thy  gates  in  thy  land  which 
the  Lord  thy  God  giveth  thee,  thou  shalt  not  harden  thine 
heart,  nor  shut  thine  hand  from  thy  poor  brother :  but  thou 
shalt  open  thine  hand  ivide  unto  him,  and  shalt  surely  lend 
him  sufficient  for  his  need,  in  that  which  he  loanteth.  Beioare 
that  there  be  not  a  thought  in  thy  wicked  heart,  saying.  The 
seventh  year,  the  year  of  release,  is  at  hand :  a7id  thine  eye 
be  evil  against  thy  poor  brother,  and  thou  givest  him  nought ; 
and  he  cry  unto  the  Lord  against  thee,  a?id  it  be  sin  unto  thee. 
Thou  shalt  surely  give  him,  and  thine  heart  shall  not  be 
grieved  when  thou  givest  unto  him  :  because  that  for  this  thing 
the  Lord  thy  God  shall  bless  thee  in  all  thy  ivorks,  and  in  all 
that  thou  puttest  thine  hand  unto.  For  the  poor  shall  never 
cease  out  of  the  land:  therefore  I  command  thee,  saying. 
Thou  shalt  open  thine  hand  zvide  unto  thy  brother,  to  thy 
poor,  and  to  thy  needy,  in  thy  land. 

THE  existence  of  various  ranks  and  orders  among 
men  is  the  necessary  consequence  of  civilization.  A 
perfect  equality  among  them  is  impossible  in  the 
nature  of  things  :  nor,  if  it  were  made  to  exist,  could 
it  continue  for  any  time.  An  inequality  of  condition 
is  even  far  more  conducive  to  the  general  good,  not 
only  in  that  it  tends  to  keep  up  a  due  subordination 
of  the  lower  to  the  higher  classes,  but  that  it  binds 
all  the  classes  of  men  together  by  the  ties  of  mutual 


208.]  THE  DUTY  OF  CHARITY  ENFORCED.  367 

usefulness  and  dependence.  Even  in  the  state  that 
was  formed  by  God  himself,  it  was  ordained  that  such 
a  diversity  of  ranks  should  subsist''.  Still,  however, 
it  never  was  the  divine  intention  that  some  should  be 
left  destitute  of  all  the  comforts  of  life,  while  others 
rioted  in  opulence  and  prodigality.  To  prevent  this 
he  commanded  his  people  to  forgive  the  poor  their 
debts  at  the  year  of  release  ^  and  required  all  who 
should  enjoy  a  comparative  state  of  affluence,  to 
relieve  the  poor  and  indigent. 

In  discoursing  on  the  words  before  us,  we  shall 
consider, 

I.  The  duty  enjoined — 

God  commanded  his  people  to  exercise  liberality 
to  the  poor — 

[He  had  appointed  every  seventh  year  to  be  a  year  of 
release".  By  this  means  the  poor  could  not  be  oppressed  for 
any  length  of  time.  But  this  very  law  might  also  tend  to  the 
disadvantage  of  the  poor.  To  prevent  any  such  evil  conse- 
quence, God  ordered  that  his  people  should  be  equally  favour- 
able to  the  poor  notwithstanding  the  year  of  release.  He 
enjoined  the  rich  to  lend  to  the  poor,  even  under  a  moral 
certainty  of  losing  their  debt.  Yea,  they  were  to  perform  this 
duty  in  a  bountiful  and  willing  manner.] 

His  injunctions  to  them  are,  as  far  as  it  respects 
the  spirit  of  them,  equally  binding  upon  us — 

[God  requires  us  to  "  do  good  and  lend,  lioping  for 
nothing  again^."  And  certainly  this  is  om-  duty.  The  relation 
which  the  poor  bear  to  us  necessarily  involves  in  it  this  obli- 
gation''. The  Scriptures  at  large,  as  well  as  the  immediate 
expressions  in  the  text,  inculcate  this  duty  in  the  strongest 
terms  ^. 

^  "  The  poor  shall  never  cease  out  of  the  land,'^  ver.  11. 

^  He  assigns  as  his  reason  for  this  ordinance,  "  to  the  end  that 
there  may  be  no  poor  among  you"  ver.  3,  4.  See  the  translation  in 
the  margin  of  the  Bible. 

•=  ver.  1,  2.  ^  Luke  vi,  35. 

^  They  are  four  times  in  the  text  called  "  our  brethren."  The 
force  of  this  idea  is  admirably  expressed,  Jobxxxi.  15 — 19.  and  it  is 
further  confirmed  by  the  words  of  our  Lord,  Matt.  xxv.  40. 

^  "  Thou  shalt  not  harden  thy  heart,  nor  shut  thine  hand  —  Thou 
shalt  surely  lend — surely  give — /  command  thee,  saying.  Thou  shalt 
open  thine  hand  wide,''  8fc.    See  this  enjoined  on  all  generally,  Luke 


368  DEUTERONOMY,  XV.  7—11.  [208. 

The  manner  also  of  performing  this  duty  is  as  strongly  en- 
joined as  the  duty  itself.  We  nuist  act  bouiitifully  towards 
the  poor,  proportioning  om*  alms  to  our  own  ability,  and,  as 
far  as  possible,  to  their  necessities^.  We  must  also  administer 
relief  cheerfulkj.  Grudging  and  niggardly  thoughts  are  apt  to 
arise  in  our  minds:  but  they  proceed  from  a  "  wicked  heart;" 
and  must  be  guarded  against  with  all  possible  circumspection'^. 
Our  alms  are  then  only  acceptable  to  God,  when  they  are 
offered  with  a  wiUing  mind'.] 

To  call  forth  a  just  sense  of  our  duty,  let  us  con- 
sider, 
II.  The  arguments  with  which  it  is  enforced — 

Waving  all  other  arguments  that  might  be  adduced, 
we  shall  confine  our  attention  to  those  specified  in 
the  text.  There  are  two  considerations  urged  as  in- 
ducements to  the  performance  of  this  duty  : 

1.  The  danger  of  neglecting  it — 

[Men  are  apt  to  think  themselves  sole  proprietors  of  what 
they  have;  but,  in  fact,  they  are  only  God's  stewards.  The 
poor  have,  from  God's  command,  a  claim  upon  us ;  and  when 
their  distresses  are  not  relieved,  he  will  hear  their  complaints. 
He  expressly  warns  us  that,  "  ivhen  they  cry  to  him,  it  shall 
he  sin  to  us."  Our  guilt  contracted  by  want  of  liberality,  shall 
surely  be  visited  upon  oiu'  own  heads ;  it  shall  bring  upon  us 
the  execration  of  otu*  fellow-creatures'^,  a  dereliction  from  our 
God',  yea,  an  everlasting  dismission  from  his  presence  and 
glory™— Who  that  reflects  a  moment  on  these  conse- 
quences, will  not  "  beware"  of  indvJging  a  disposition  that 
must  infallibly  entail  them  upon  him  ?] 

2.  The  reward  of  practising  it — 

[Heaven  cannot  be  purchased  by  almsgiving :  and  to  think 
it  could,  would  be  a  most  fatal  delusion.  Nevertheless  God  has 
annexed  a  blessing  to  the  performance  of  this  duty ;  "  For  this 

xi.  41.  ;  on  all  individually,  1  Cor.  xvi.  2.  ;  and  in  the  most  solemn 
manner,  1  Tim.  vi.  17.   "  Charge,'"  8^c. 

e  "  TJiou  shalt  open  thine  hand  wide  —  lend  him  sufficient  for  his 
need."  See  true  bovmtifulness  defined,  2  Cor.  viii.  12.;  exemplified, 
2  Cor.  viii.  2. ;  encouraged,  2  Cor.  ix.  6. 

•»  "  Beware,  ^c. — and  thine  eye  be  evil  against  thy  poor  brother — 
thine  heart  shall  not  be  grieved  when  thou  givest,"  ^-e.  See  similar 
directions,  Rom.  xii.  8.  1  Tim.  vi.  18.  ^' Ready  to  distribute;  willing 
to  communicate." 

i  2  Cor.  ix.  7.  ^  Prov.  xxviii.  27. 

'  Prov.  xxi.  13.  ™  Matt.  xxv.  41 — 43.  "  For." 


209.1  THE  RELEASE  OF  BOND-SERVANTS.  369 

thing  the  Lord  thy  God  shall  bless  thee  in  all  that  thou  doest" 
Supposing  our  motives  and  principles  be  such  as  the  Gospel 
requires,  and  our  alms  be  really  the  fruits  of  faith  and  love, 
the  Scriptures  assure  us  that  they  shall  be  followed  with 
blessings  temporal " — spiritual  ° — eternal  p.  Yea,  God,  speaking 
after  the  manner  of  men,  condescends  to  say,  that  we  make  him 
our  debtor;  and  to  promise,  that  He  will  repay  us  the  full 
amount  of  whatever  we  give  to  others  for  his  sake*i.  What 
greater  encouragement  can  we  have  than  such  assurances  as 
these  ?] 

Application — 

[The  occasion  on  which  we  now  solicit  your  alms,  is  ur- 
gent ;  the  objects  of  distress  are  many — the  season  inclement — 
work  scarce — wants  numerous — provisions  high — and  few  to 
administer  relief. 

Consider  then  the  urgency  of  the  call — the  danger  of  non- 
compliance— the  blessings  promised — and  especially,  the  great 
account.  Guard  against  a  grudging  spirit:  and  act  towards 
the  poor  at  this  time,  as  you,  in  a  change  of  circumstances, 
would  think  it  right  for  them  to  act  towards  you.] 

n  Luke  vi,  35,  last  part,  and  Prov.  iii.  9,  10. 
o  Isai.  Iviii.  7,  10,  11. 

P  Luke  xvi.  9.  and  xiv.  14.  and  1  Tim.  vi.  19.  and  Matt.  xxv. 

34,  35.  "  For."  q  Prov.  xix.  17.  and  2  Cor.  ix.  6. 


CCIX. 

THE    RELEASE    OF    BOND-SERVANTS. 

Deut.  XV.  1 2 — 15.  If  thy  brother,  an  Hebreiv  man,  or  an  Hebrew 
woman,  be  sold  unto  thee,  and  serve  thee  six  years;  then  in 
the  seventh  year  thou  shall  let  him  go  free  from  thee.  And 
when  thou  sendest  him  out  free  from  thee,  thou  shalt  not  let 
him  go  away  empty :  thou  shalt  furnish  him  liberally  out  of 
thy  Jlock,  and  out  of  thy  floor,  and  out  of  thy  wine-press:  of 
that  whereioith  the  Lord  thy  God  hath  blessed  thee  thou  shalt 
give  unto  him.  And  thou  shalt  remember  that  thou  wast  a 
bond-man  in  the  land  of  Egypt,  and  the  Lord  thy  God  re- 
deemed thee :  therefore  I  command  thee  this  thing  to-day. 

BENEVOLENCE  characterized  the  whole  of  the 
Jewish  law ;  as  well  of  that  law  which  regulated  the 
state,  as  of  that  which  was  to  govern  the  souls  of 
individuals.  Some  things  indeed  were  tolerated 
under  that  dispensation  which  do  not  accord  with 
the  more  sublime  morality  of  the  Gospel.     Polygamy 

VOL.   II.  B  B 


370  DEUTERONOMY,  XV.  12—15.  [209. 

and  divorce  were  suffered,  on  account  of  the  hard- 
ness of  the  people's  hearts,  and  in  order  to  prevent 
the  still  greater  evils  which  would  have  resulted  from 
the  entire  prohibition  of  them.  Slavery  also  was  per- 
mitted for  the  same  reasons :  but  still  there  were 
restraints  put  upon  men  in  relation  to  these  things, 
and  many  regulations  were  framed,  to  counteract 
the  abuses  which  were  likely  to  flow  from  the  licence 
afforded  them.  It  was  permitted  to  men  to  purchase 
slaves,  and  that  even  from  among  their  brethren.  But 
an  express  command  was  given,  that  no  man  should 
*^  rule  over  them  with  rigour ;"  that  every  slave  should 
be  liberated  after  six  years  of  service ;  and  that  ample 
provision  should  be  made  for  him  on  his  dismission, 
in  order  that  he  might  be  able  in  future  to  support 
himself.  It  is  of  this  ordinance  that  we  are  now  to 
speak:  and  in  it  we  may  see, 

I.  An  encouraging  emblem — 

As  the  whole  of  the  ceremonial  law,  so  parts  also 
of  the  judicial  law,  were  of  a  typical  nature.  This 
appointment  in  particular  emblematically  represented 
two  things; 

1.  The  redemption  which  God  vouchsafes  to  his 
people — 

[Both  Scripture  and  experience  attest,  that  all  mankind 
are  in  a  state  of  bondage.  They  are  "  tied  and  bound  with 
the  chain  of  their  sins :"  they  are  "  led  captive  by  the  devil  at 

his  v^ill" But  the  time  is  come  when  we  are  permitted 

to  assert  our  liberty.  The  Lord  Jesus  Christ  has  "  proclaimed 
liberty  to  the  captives,  and  the  opening  of  the  prison  to  them 
that  are  bound  :"  and  it  must  be  by  oiu*  own  voluntary  consent 
alone  that  we  can  be  retained  any  longer  in  oiu-  former  bond- 
age. Whatever  had  been  the  occasion  of  the  Hebrew  servant's 
bondage,  whether  he  had  sold  himself  through  poverty,  or  been 
sold  by  a  relentless  creditor  to  pay  his  debts,  or  been  sentenced 
to  such  a  punishment  by  the  civil  magistrate  for  his  crimes,  he 
was  equally  free  the  very  moment  that  the  six  years  of  his 
servitude  were  expired.  Thus  it  is  with  us  :  there  is  no  room 
to  ask  in  desponding  strains,  "  Shall  the  prey  be  taken  from 
the  mighty,  or  the  lawful  captive  delivered^?"  for  the  truth 
now  sounds  in  our  ears,  and  "  the  truth  shall  make  us  free**." 

a  Isai.  xlix.  24,  25.  ^  John  viii.  32. 


209.]  THE  RELEASE  OF  BOND-SERVANTS.  371 

As  surely  as  ever  Moses  was  sent  to  the  oppressed  Israelites  to 
deliver  them,  so  surely  are  the  tidings  of  salvation  now  sent  to 
us :  and  though  our  tyrannical  master  may  use  his  utmost 
efforts  to  keep  us  in  subjection,  he  shall  not  prevail.  The  Lord 
Jesus  Christ  is  come  to  deliver  us  ;  and  "  if  the  Son  make  us 
free,  we  shall  be  free  indeed '=."] 

2.  The  mercy  which  he  exercises  towards  his  re- 
deemed— 

[There  was  a  direction  given  to  Moses,  that  the  people  at 
their  departure  from  Egypt  should  "  borrow  of  their  neighbours 
jewels  of  silver  and  jewels  of  gold,  and  that  they  shoidd  spoil 
the  Egyptians ;"  "  When  ye  go,"  said  God  to  them,  "  ye  shall 
not  go  empty  ^."  In  Kke  manner  this  injunction  was  given  to 
the  Hebrew  master,  at  the  time  when  he  should  be  required  to 
liberate  his  slave;  "  Thou  shalt  not  let  him  go  away  empty: 
thou  shalt  furnish  him  liberally  out  of  thy  flock,  and  out  of  thy 
floor,  and  out  of  thy  wine-press :  of  that  wherewith  the  Lord 
thy  God  hath  blessed  thee,  thou  shalt  give  unto  him."  And 
is  it  not  thus  that  God  deals  with  his  redeemed  people  ? 
*'  Does  he  require  any  man  to  go  a  warfare  at  his  own 
charges  ? "  True  it  is,  he  does  not  set  up  his  people  with  a 
stock  of  grace,  that  they  may  afterwards  live  independent  of 
him ;  but  "  he  will  supply  all  their  need "  out  of  the  fulness 
which  he  has  treasured  up  for  them  in  Christ  Jesus ;  and  "  out 
of  that  fulness  they  shall  all  receive,  even  grace  for  grace '^." 
Yes  assm-edly,  this  picture  shall  be  realized  in  all  who  assert 
their  liberty :  for  "  they  that  fear  the  Lord  shall  want  no 
manner  of  thing  that  is  good."] 

But  besides  this  emblematical  representation,  there 
is  in  the  text, 

II.  An  instructive  lesson — 

The  Hebrew  masters  were  bidden  to  "  remember, 
that  they  themselves  were  once  bond-men  in  the  land 
of  Egypt,"  and  that  on  that  very  account  God  had 
given  them  this  command  in  relation  to  their  bond- 
slaves. From  hence  it  appears,  that  we  are  to  regard 
God's  mercies, 

1.  As  a  pattern  for  our  imitation — 

[When  Israel  were  groaning  under  their  burthens  in 
Egypt,  God  said,  "  I  have  surely  seen  the  aflliction  of  my 
people  ;  I  know  their  sorrows  :"  and  on  another  occasion  we 

"  Johnviii.  36.  d  Exod.  iii.  21,  22. 

<"  Col.  i.  19.  with  John  i.  16. 

B  B  2 


372  DEUTERONOMY,  XV.  12—15.  [209. 

are  told,  "  His  soul  was  grieved  for  the  misery  of  IsraeF." 
And  when  once  they  were  liberated  from  their  bondage,  what 
incessant  kindness  did  he  shew  them,  administering  to  all  their- 
wants,  and  fulfilHng  all  their  desires !  This  was  the  conduct 
which  the  Hebrew  masters  were  to  imitate :  and  this  tender- 
ness, this  compassion,  this  sympathy,  this  love,  is  to  charac- 
terize his  people  to  the  end  of  time.  Remarkable  is  that 
direction  given  us  by  the  Apostle  Paul ;  "  Be  ye  followers 
(imitators  ^)  of  God,  as  dear  childi'en ;  and  walk  in  love,  as 
Clirist  has  loved  us."  Here  the  same  principle  is  established : 
we  are  to  imitate  God  in  all  his  imitable  perfections,  and 
especially  in  that  which  is  the  crown  and  summit  of  them  all, 
unbounded  love.  We  are,  as  far  as  it  is  possible  for  finite 
creatures  to  do  it,  to  tread  in  the  very  steps  of  Christ  himself, 
and  to  follow  him  even  in  that  stupendous  effort  of  love,  his 
dying  on  the  cross ;  for  St.  John,  having  spoken  of  his  "  love 
in  laying  down  his  life  for  us,"  adds,  "  And  we  ought  to  lay 
down  ot(7-  lives  for  the  brethren^."  What  an  object  for  our 
ambition  is  here !  O  that  we  might  be  satisfied  with  nothing 
short  of  this  !  that  instead  of  admiring  ourselves  on  account  of 
more  common  exercises  of  love,  we  might  rather  see  how  de- 
fective we  are  even  in  our  best  duties  ;  and  might  learn  to  over- 
look all  past  attainments  as  nothing,  and  to  be  pressing  forward 
for  higher  degress  of  conformity  to  our  God  and  Saviour' !] 

2.  As  a  motive  for  our  exertion — 

[The  mercy  vouchsafed  to  the  Jewish  nation  was  to  operate 
on  all  of  them  as  an  incentive  to  obedience ;  and,  as  God  has 
required  acts  of  love  to  our  brethren  as  the  best  evidence  of  ovir 
love  to  him,  it  is  in  that  more  especially  that  we  must  endea- 
vour to  requite  the  lo\'ing-kindness  of  our  God.  The  man 
that  grudges  a  few  pence  to  a  fellow-servant  after  having  been 
forgiven  by  his  Lord  a  debt  of  ten  thousand  talents,  can  expect 
nothing  but  indignation  from  the  hands  of  God'^.  The  true 
spirit  of  God's  redeemed  people  was  well  exemplified  in  the 
Apostle  Paul,  when  he  declared,  "  The  love  of  Christ  con- 
straineth  us,  because  we  thus  judge,  that  if  one  died  for  all, 
then  were  all  dead ;  and  that  he  died  for  all,  that  they  who  live 
should  not  henceforth  live  vuito  themselves,  but  unto  Him  who 
died  for  them,  and  rose  again."  If  then  we  have  any  hope  that 
we  ourselves  have  been  partakers  of  mercy,  let  us  feel  our  obli- 
gations, and  say  with  David,  "  What  shall  I  render  unto  the 
Lord  for  all  the  benefits  that  he  hath  done  unto  me  ?  "  and,uf 
we  have  in  ourselves  an  evidence  that  God  hath  "  bought  us 


■»* 


<"  Judg.  X.  IG.  B  i^ifirjTat,  Eph.  v.  1,  2. 

1'  1  John  iii.  10.      '  Phil.  iii.  13—15.        ^  Matt,  xviii.  32—34, 


210.]      THE  BOND-SERVANT  DEVOTING  HIS  SERVICES.  373 

with  a  price,"  let  us  strive  to  the  uttermost  to  "glorify  him 
with  our  bodies  and  our  spirits,  which  are  his  V] 

Address, 

1.  Those  who  are  yet  in  bondage  to  sin  and  Satan — 

[Why  should  you  continue  in  bondage  another  day  ?  May 
not  the  past  time  suffice  to  have  served  such  hard  masters  ? 
and  is  not  hberty  at  this  moment  proclaimed  to  you  ?  "  Be- 
hold, this  is  the  accepted  time,  this  is  the  day  of  salvation. " 
Think  not  of  the  difficulties  that  are  in  your  way,  but  of  the 
power  that  will  enable  you  to  siurmount  them.  He  who 
rescued  Israel  from  Egypt,  yet  liveth  ;  and  "  will  shew  himself 
strong  in  behalf  of  all  who  call  upon  him."  If  you  continue  in 
your  bondage,  O  think  of  the  wages  that  you  will  receive  ! 
"  the  wages  of  sin  is  death:" — but  if  you  assert  your  liberty, 
you  shaU  be  numbered  among  "  the  freemen  of  the  Lord,"  and 
have  HIM  for  your  portion  in  time  and  in  eternity.] 

2.  Those  who  profess  to  have  been  freed  from 
their  bondage — 

[You  have  seen  wherein  you  are  to  glorify  your  God. 
Remember,  that  it  is  in  relative  life  especially  you  are  to  shew 
forth  the  power  of  divine  grace.  Let  it  be  seen  in  your  house- 
holds, that  you  are  enabled  to  walk  worthy  of  your  high  calhng. 
It  is  in  yovu'  families  that  the  truth  and  excellence  of  your 
prmciples  is  to  be  displayed.  It  is  easy  enough  to  be  kind  and 
liberal  abroad ;  but  look  to  it  that  these  graces  are  exercised  at 
home  :  let  your  wife,  your  children,  your  servants,  reap  the 
benefit  of  your  conversion.  Let  liberality  be  in  your  hearts, 
and  the  law  of  kindness  in  your  lips.  Shew  that  religion  is  an 
operative  principle  ;  and  that  it  is  uniform  in  its  operation  :  and 
know  that  a  profession  of  religion  without  such  an  exhibition  of 
its  power,  will  be  accounted  no  better  than  hypocrisy  either  by 
God  or  man.  If  you  would  be  approved  of  God  at  last,  you 
must  "  adorn  the  doctrine  of  God  our  Saviour  in  all  things."] 

1  1  Cor.  vi.  20. 


ccx. 

THE    SERVANT    DEVOTING    HIMSELF    TO    HIS    MASTER's 

SERVICE. 

Deut.  XV.  16,  17.  And  it  shall  be,  if  he  say  unto  thee,  I  will 
not  go  away  from  thee,  (because  he  loveth  thee  and  thine 
house,  because  he  is  wellivith  thee,)  then  thou  shall  take  an 
awl,  and  thrust  it  through  his  ear  unto  the  door,  and  he  shall 
be  thy  servant  for  ever. 


374  DEUTERONOMY,  XV.  16,  17.  [210. 

THE  work  of  redemption  was  typified^  not  only  by 
stated  proclamations  of  liberty  every  fiftieth  year, 
which  was  called  the  year  of  jubilee,  but  also  by 
provision  that  all  Hebrew  servants,  for  whatever 
cause  they  had  become  bond-men,  should  be  hbe- 
rated  from  their  bondage  after  the  expiration  of  six 
years.  But  it  would  sometimes  happen  that  a  person 
might  be  so  well  pleased  with  his  situation  as  not  to 
wish  to  leave  it,  but  to  prefer  it  before  that  to  which 
he  was  entitled.  For  such  cases  particular  provision 
was  made  by  God  himself ;  and  a  very  singular  rite 
was  appointed  for  the  ratification  of  his  purpose  : 
on  declaring  before  a  magistrate  that  he  chose  to 
continue  his  master's  bond-servant,  his  master  was 
to  bore  his  ear  through  with  an  awl  to  the  door  or 
door-post;  and  the  servant  could  never  afterwards 
claim  his  liberty  till  the  year  of  jubilee. 

We  should  not  have  ventured  to  annex  any  great 
importance  to  this  ordinance,  if  the  inspired  writers 
themselves  had  not  led  the  way.  But  we  apprehend 
that  they  refer  to  it  as  a  type  ;  and  in  that  view  we 
conceive  it  deserves  peculiar  attention.  We  shall 
endeavour  therefore  to  point  out  to  you, 

I.  Its  typical  reference — 

It  is  well  known  that  our  Saviour,  as  Mediator 
between  God  and  man,  was  the  Father's  servant': 
in  this  capacity  he  set  himself  wholly  to  do  the 
Father's  wilP;  and  never  for  one  moment  admitted 
so  much  as  a  thought  of  relinquishing  his  service, 
till  he  could  say,  "■  I  have  finished  the  work  which 
thou  hast  given  me  to  do." 

Let  us  briefly  notice  this  at  the  different  periods 
of  his  humiliation — 

[At  his  incarnation. — When  the  fulness  of  time  was  come, 
and  the  season  had  arrived  when  he  must  assume  oiu'  fallen 
nature  in  order  to  execute  the  work  assigned  him,  though  he 
must  empty  himself  of  all  his  glory,  and  leave  Ms  Father's  bosom, 
and  "  make  himself  of  no  reputation,  and  take  upon  liim  the 
form  of  a  servant,"  and  be  "  made  in  the  likeness  of  sinful 
flesh,"  and  bear  all  the  infirmities  (the  sinless  infirmities)  of  our 

a  Isai.  xlii.  1.     John  xii.  49.  ^  John  iv.  34. 


210.]      THE  BOND-SERVANT  DEVOTING  HIS  SERVICES.  375 

nature,  he  vrould  not  go  back  from  the  engagements  which  he 
had  entered  into  with  his  Father,  but  condescended  to  be  born 
of  a  virgin,  and  to  become  bone  of  our  bone  and  flesh  of  our 
flesh.  He  loved  the  work  he  had  undertaken ;  he  delighted  in 
the  prospect  of  glorifying  his  Father,  and  saving  our  ruined 
race  ;  and  accounted  no  condescension  too  great  for  the  acconi- 
pHshing  of  this  stupendous  purpose. 

At  the  time  of  his  sufferings  arid  death,  he  still  persisted  in 
his  resolution  to  do  and  suffer  all  that  was  necessary  for  our 
redemption.  He  often  forewarned  his  disciples  of  the  precise 
sufferings  which  he  was  to  endure :  and  when  one  of  the  most 
highly  favoured  among  them  endeavoured  to  dissuade  him  from 
his  purpose,  he  reproved  him  with  great  severity  •=,  determining 
never  to  recede  till  he  had  completed  the  work  which  he  had 
engaged  to  perform.  When,  under  the  pressure  of  inconceiv- 
able agonies,  his  human  nature  began,  as  it  were,  to  fail,  he 
still  maintained  his  steadfastness ;  "  Not  my  will,  but  thine  be 
done."  Had  it  pleased  hun,  even  when  apprehended  by  his 
enemies,  or  hanging  on  the  cross,  to  terminate  his  sufferings 
before  the  time,  he  might  have  had  legions  of  angels  sent  for 
his  deliverance"^:  but  he  would  not  suffer  the  cup  to  pass  from 
him  till  he  had  drunk  it  to  the  lowest  dregs.] 

All  this,  it  may  be  said,  is  very  true;  but  what 
relation  has  it  to  the  point  before  us  ?  We  answer, 
that  this  steadfastness  of  his  in  performing  engage- 
ments, which  without  any  necessity  on  his  part  he 
had  undertaken,  was  the  very  thing  typified  in  the 
ordinance  we  are  now  considering — 

[The  Psalmist  expressly  speaking  of  Christ's  appointment 
to  make  that  atonement  for  sin  which  the  Mosaic  sacrifices  only 
prefigured,  says,  (in  allusion  to  the  ordinance  before  us,)  that 
God  the  Father  had  "  opened,  or  bored,  the  ears"  of  his  ser- 
vant^. And  St.  Paul,  citing  that  very  passage,  quotes  it,  not 
in  the  same  precise  words,  but  according  to  their  true  mean- 
ing :  "  Sacrifice  and  bm-nt-offering  thou  wouldest  not ;  but  a 
body  hast  thou  prepaved  me^."  Moreover  both  the  inspired 
writers  go  on  to  mark  in  the  strongest  terms  the  determination 
of  heart  with  which  the  Messiah  should  fulfil,  and  actually  did 
fulfil,  the  inconceivably  arduous  task  wliich  he  had  undertaken^.] 


c  Matt.  xvi.  21—23.  ^  Matt.  xxvi.  53,54. 

e  Ps.  xl.  6—8.  f  Heb.  x.  5—7. 

_  s  Note  the  varied  expressions  ;   "  Lo,  I  come  :  I  delight  to  do  thy 
will,  O  my  God  :  yea,  thy  law  is  within  my  heart."     These,  applied 
as   they   are   to   the  whole  of  the  Messiah's  humiliation,   (Heb.  x. 
8 — 10.)  mark  strongly  his  determination  as  grounded  upon  love. 
The  circumstance  of  the  Septuagmt  translation  of  the  40th  Psalm 


376  DEUTERONOMY,  XV.  16,  17.        .  [210. 

Trusting  that  we  have  not  been  guided  by  fancy  in 
our  interpretation  of  this  type,  let  us  inquire  into, 

II.  The  practical  instruction  to  be  deduced  from  it — 
As  a  civil  ordinance,  it  seems  to  have  been  well  cal- 
culated to  instil  into  the  minds  both  of  masters  and 
servants  a  strict  attention  to  each  other's  happiness 
and  welfare,  so  that  neither  of  them  might  ever  wish 
for  a  dissolution  of  their  mutual  bonds.  (And  O ! 
that  our  present  consideration  of  it  might  be  so  im- 
proved by  all  who  sustain  either  of  those  relations !) 
But,  as  a  tijincal  ordinance,  it  must,  in  its  practical 
improvement,  have  a  wider  range. 

Our  blessed  Lord  has  not  only  redeemed  us  to 
God  by  his  blood,  but  has  also  "  set  us  an  example, 
that  we  should  follow  his  steps."  Hence  it  is  evident 
that  we  should, 

1.  Love  the  service  of  our  God — 

[We  should  not  account  any  of  "  his  commandments 
grievous,"  or  say  concerning  any  precept  of  his,  "  This  is  an 
hard  saying."  He  himself  has  told  us  that  "  his  yoke  is  easy, 
and  his  burthen  is  light :"  and  in  our  Liturgy  we  acknowledge 
"  his  service  to  be  perfect  freedom."  Such  was  the  language  of 
David  :  "  O  how  I  love  thy  law !"  and  again,  "  I  esteem  thy 
commandments  concerning  all  things  to  be  right ;  and  I  hate 
every  false  way."  Let  it  "  not  then  be  of  constraint  that  you 
serve  him,  but  wilHngly  and  of  a  ready  mind."  And  if  you 
foresee  difficulties  and  trials  in  your  way,  be  not  ashamed ;  but 
give  up  yourself  unreservedly  to  God,  and  adopt  the  language 
of  the  Messiah  himself,  "  Lo,  I  come  ;  I  delight  to  do  thy  will, 
O  my  God :  yea,  thy  law  is  within  my  heart " ] 

2.  Adhere  to  it  steadfastly  to  the  latest  hour  of 
vour  life — 

[Many  reasons  might  have  operated  on  the  mind  of  a 

containing  the  same  words  as  the  Apostle  quotes,  proves  nothing 
either  for  or  against  the  point  in  hand.  We  apprehend  that  some 
early  transcriber  of  the  Septuagint,  from  a  deference  to  St.  Paul's 
authority,  altered  that  translation  to  make  it  agree  with  his  words  : 
for  we  have  no  reason  to  think  that  the  Seventy  would  have  pre- 
sumed to  paraphrase  that  part  of  the  Psalm,  instead  of  translating  it ; 
and  we  are  certain  that  they  could  not  have  paraphrased  it  in  that 
manner  (unless  by  express  revelation  for  that  purpose),  because  they 
neither  had,  nor  could  have,  sufficiently  clear  views  of  the  Gospel,  to 
mark  its  deepest  mystery  in  so  precise  a  way. 


210.]      THE  BOND-SERVANT  DEVOTING  HIS  SERVICES.  377 

servant  to  prevent  him  from  perpetuating  his  bondage.  Hemight 
fear  an  alteration  in  the  behaviour  of  his  master,  and  comfort 
liimself  with  the  idea  of  Hberty.  In  Uke  manner  we  may  paint 
to  ourselves  many  trials  that  may  be  avoided,  and  many  gratifi- 
cations that  maybe  enjoyed,  by  declining  the  service  of  our  God. 
But  let  no  considerations  operate  upon  your  minds :  you  shall 
lose  no  gratification  that  shall  not  be  far  overbalanced  by  the 
comfort  of  a  good  conscience  ;  nor  suffer  any  trial,  which  shall 
not  be  recompensed  with  a  proportionable  weight  of  glory  in  a 
better  world.  You  are  not  likely  to  lose  more  than  Paul ;  yet 
he  says,  "  What  was  gain  to  me,  that  I  comated  loss  for  Christ ; 
yea  doubtless,  and  I  count  all  things  but  loss  for  the  excellency 
of  the  knowledge  of  him."  You  are  not  hkely  to  suffer  more 
than  he :  yet  he  says,  "  But  none  of  these  things  move  me ; 
neither  count  I  my  life  dear  unto  myself."  Thus  let  it  be  with 
you :  "  Be  not  weary  in  well-doing ;"  but  "  cleave  unto  the 
Lord  with  full  j)urpose  of  heart :"  "  Be  steadfast,  immovable, 
and  always  abounding  in  his  work : "  "Be  faithful  unto  death, 
and  he  shall  give  you  a  crown  of  Hfe  " ] 

Address, 

1.  Those  who   have  already  declined   from   the 
Lord's  wayS; — 

[I  ask  not  what  sufferings  you  have  avoided,  or  what  plea- 
sures you  have  gained.  This  only  will  I  ask  ;  Are  you  as  happy 
as  you  were  ?  I  am  content  to  put  the  whole  to  this  issue  ;  and 
to  abide  by  the  decision  of  your  own  conscience.  I  know  that 
though  a  conscience  may  be  seared,  a  soul  cannot  be  happy  that 
departs  from  God.  O  think  what  a  Master  you  have  slighted ; 
and  say,  "  I  will  return  unto  my  first  husband,  for  then  it  was 
better  with  me  than  now."] 

2.  Those  who   are   doubting  whether  to  devote 

themselves  to  God  or  not — 

[Many  there  are  who,  seeing  the  necessity  of  serving  God, 
are  contriving  how  they  may  do  it  with  the  least  risk  or  trouble 
to  themselves.  They  are  thinking  to  "  serve  both  God  and 
Mammon."  But  this  is  impossible,  because  the  two  services 
are  opposite  and  inconsistent.  Let  us  not  however  be  mis- 
understood. We  may,  and  must,  fulfil  our  duties  in  the  world, 
yea,  and  fulfil  them  diligently  too  :  but  God  alone  must  be  our 
Lord  and  Governor.  He  will  not  accept  such  a  measiu-e  of  our 
affection  and  service  as  the  world  will  deign  to  allow  him ;  but 
says,  "  My  son,  give  me  thy  heart,"  thy  whole  heart.  Every 
interest  of  ours,  and  every  wish,  must  be  subordinated  to  his 
will.  Determine  this  then  with  yourselves,  that  you  will  be 
his,  wholly  and /or  ever.  Let  your  ears  be  bored  to  his  door- 
post :  and  let,  not  your  actions  merely,  but  your  very  thoughts. 


378  DEUTERONOMY,  XVI.  3.  [211. 

be  henceforth  kept  in  a  \vilhng  captivity  to  liim.     "  If  Baal  be 
God,  serve  him  :  but  if  the  Lord  be  God,  then  serve  him."] 

3.  Those  who  profess  themselves  his  willing  and 

devoted  servants — 

[Shew  to  the  world  that  his  ser\dce  is  a  reasonable  and  a 
deliohtful  service.  Let  not  the  difference  between  vou  and 
others  be  fomid  merely  in  some  foolish  pecuharities,  but  in  a 
holy,  heavenly  conversation.  And  be  not  mournful  and  de- 
jected, as  if  God  were  an  hard  master  ;  but  "  serve  him  with 
gladness  and  joyfuhiess  of  heart,"  that  all  around  you  may  see 
the  comforts  of  religion,  and  know,  from  what  they  behold  in 
you,  that  the  Church  militant  and  Church  trimnphant  are  one  ; 
one  in  occupation,  and  one  in  joy.] 

CCXI. 

REDEMPTION    TO    BE    EVER    BORNE    IN    MIND. 

Deut.  xvi.  3.     Remember  the  day  tvhen  thou  earnest  forth  out 
of  the  land  of  Egypt,  all  the  days  of  thy  life. 

OF  all  the  facts  recorded  in  the  Old  Testament, 
the  Resurrection  of  our  blessed  Lord^  created  the 
most  general  and  intense  interest ;  because,  by  that, 
the  hopes  of  his  enemies  were  blasted,  and  the  fears 
of  his  followers  were  dispelled.  We  may  judge  of 
the  emotions  that  were  excited  by  it  from  this  cir- 
cumstance, that,  when  two  of  the  disciples,  in  their 
way  to  Emmaus,  had  seen  their  Lord,  and  had  re- 
turned to  Jerusalem  to  inform  their  brethren,  they, 
on  entering  the  room  where  they  were  assembled 
together,  found  them  all  saying  one  to  another  with 
most  joyous  exultation,  "  The  Lord  is  risen  indeed ! 
the  Lord  is  risen  indeed''!"  Between  that  and  the 
deliverance  of  Israel  out  of  Egypt,  there  is  a  strict 
analogy.  In  fact,  the  deliverance  from  Egypt  was 
typical  of  our  redemption  by  Christ :  and,  as  God 
required  that  the  people  of  Israel  should  remember 
the  one  to  their  latest  hour,  so  does  he  expect  that  we 
should  remember  the  other  "  all  the  days  of  our  life." 

The  words  which  I  have  read  to  you  are  assigned 
by  Moses  as  the  end  for  which  the  paschal  feast, 
and  the  feast  of  unleavened  bread,  were  instituted ; 

a  Luke.xxiv.   1—3,  30 — 34. 


211.1  REDEMPTION  TO  BE  EVER  BORNE  IN  MIND.  379 

namely,  to  keep  up  in  the  minds  of  that  people,  to 
their  latest  posterity,  the  remembrance  of  the  typical 
deliverance  :  and  with  the  same  object  in  view,  I 
would  now  call  your  attention  to  the  Resurrection 
of  our  blessed  Lord.  Beloved  Brethren,  it  is  a  sub- 
ject of  supreme  importance  :  and  to  every  one  of  you 
I  would  say, 
I.  Treasure  it  up  in  your  minds — 

Good  reason  was  there  why  the  Jews  should 
remember  their  deliverance  from  Egypt — 

[Most  grievous  was  ^their  bondage  there  ^ :  and  most  won- 
derful  were   God's   interpositions   for    them'= Never, 

from  the  beginnmg  of  the  world,  had  God  exerted  hhnself  in 
behalf  of  any  people  as  he  did  for  them'^.  There  was  good 
reason,  therefore,  why  so  singular  a  mercy  should  be  had  in 
everlasting  remembrance.] 

But  far  greater  reason  is  there  why  we  should  bear 
in  mind  the  resurrection  of  our  blessed  Lord — 

[Far  more  grievous  was  our  bondage  to  sin  and  Satan, 

death  and  hell And  infinitely  more  wonderful  were 

the  means  used  for  our  dehverance  ® Yea,  and  infinitely 

more  blessed  the  issue   of  it^ Shall  we,    then,    ever 

forget  this?  Would  not  the  "  very  stones  cry  out  against 
us?" ] 

Yet,  dwell  not  on  it  as  a  mere  fact ;  but, 

IL  Improve  it  in  your  lives — 

The  Jews,  in  remembrance  of  their  redemption, 
were  to  kill  the  passover,  and  to  keep  the  feast  of 

unleavened  bread^ And,  if  we  would  answer 

God's  end  in  our  deliverance,  we  must  improve  it, 

1.  By  a  renewed  application  to  that  sacrifice  by 
which  the  deliverance  was  obtained — 

[It  was  by  sprinkHng  the  blood  of  the  paschal  lamb  on 
the  door-posts  and  hntels  of  their  houses  that  the  Jews  obtained 

dehverance  from  the  sword  of  the  destroying  angeP^ 

And  to  the  blood  of  Christ,  who  is  "  the  true  paschal  sacrifice," 

^  Exod.  iii.  7. 

«=  The  ten  plagues,  and  the  passage  of  the  Red  Sea,  &c. 
d  Deut.  iv.  32 — 34. 

®  The  incarnation  and  death  of  God's  only-begotten  Son. 
f  Not  mere  temporal  benefits  in  Canaan,  but  everlasting  happiness 
in  heaven.  s  ver.  1 — 3.  ^  Deut.  xii.  21 — 24. 


380  DEUTERONOMY,  XVI.  3.  [211. 

must  we  apply,  "  sprinkling  it  on  our  hearts  and  consciences  V' 

and  expecting  from  it  the  most  perfect  deliverance'^ 

To  those  who  use  these  means,  there  is  no  danger ' to 

those  who  neglect  to  use  them,  there  is  no  escape™ ] 

2.    By  more   diligent   endeavours   after  universal 
holiness — 

[What  the  meaning  of  the  unleavened  feast  was,  we  are 
told  by  the  Apostle  Paul,  who  urges  us  to  carry  into  effect 
what  that  typified :  "  Pirrge  out  the  old  leaven,  that  ye  may 
be  a  new  lump,  as  ye  are  unleavened.  For  even  Christ  our 
Passover  is  sacrificed  for  us.  Therefore  let  us  keep  the  feast, 
not  with  the  old  leaven,  neither  with  the  leaven  of  malice  and 
wickedness,  but  with  the  unleavened  bread  of  sincerity  and 
truth  "."  In  vain  we  keep  the  passover,  if  we  do  not  also  keep 
the  feast  of  unleavened  bread:  they  are  absolutely  inseparable. 
The  very  end  for  which  Clu'ist  redeemed  us,  was,  "  that  he 
might  purify  ruito  himself  a  peculiar  people,  zealous  of  good 
works°:"  and,  if  we  would  reap  the  full  benefit  of  his  resui'- 
rection,  "  we  must  seek  those  things  which  are  above,  where 

Christ  sitteth  at  the  right  hand  of  God  p." This  was 

designed  by  God  in  the  appointment  of  the  feast  we  have  been 
speaking  ofi;  and  the  same  is  designed  in  the  mercy  vouch- 
safed to  us"^ ] 

In  CONCLUSION,  then,  I  say, 

[Be  thankful  to  God  for  the  special  call  which  is  now  given 
you  to  observe  this  day.  If  to  the  Jews  it  was  said,  "  This  is 
a  night  to  be  much  observed  to  the  Lord,  for  bringing  them 
out  of  the  land  of  Egypt ;  this  is  that  night  of  the  Lord  to  be 
observed  of  all  the  children  of  Israel  in  their  generations '';" 
how  much  more  may  it  be  said  to  us !  Methinks,  any  man  who 
kept  the  Passion-week,  as  it  is  appointed  to  be  observed  amongst 
us,  could  scarcely  fail  of  attaining  the  salvation  of  his  soul ;  so 
plain  are  the  instructions  given  us  throughout  the  whole  com^se 
of  our  services,  and  so  exclusively  is  Christ  held  forth  to  us  as 
*'  the  way,  the  truth,  and  the  life."  My  dear  Brethren,  we 
really  are  great  losers  by  our  neglect  of  these  seasons.  Doubt- 
less they  may  he  observed  with  superstitious  formality:  but 
they  may  he  kept  with  infinite  profit  to  the  soul.  And  I  beg 
of  you  not  to  let  the  present  opportunity  pass  away  without  a 
suitable  improvement :  but,  as  David  said,  with  a  direct  re- 
ference to  the  Saviour's  resurrection,  "  This  is  the  day  which 
the  Lord  hath  made;  we  will  rejoice  and  be  glad  in  it' ;"  so  do 

i  Heb.  X.  22.  ^  Ps.  li.  7.  ^  1  John  i.  7. 

n>  Heb.  ii.  3.  "  I  Cor.  v.  7,  8.  "  Tit.  ii.  14. 

p  Col.  iii.  1.  1  Exod.  xiii.  8 — 10.  ^  Rom.  xiv.  9. 

»  Exod.  xii.  42.  »  Ps.  cxviii.  22 — 24. 


212.1  CHRISTIAN  PERFECTION.  381 

you  engage  with  your  whole  souls  m  securing  the  blessings 
which  the  Redeemer's  triumphs,  as  on  this  day,  have  obtained 
for  us ] 


CCXII. 

CHRISTIAN    PERFECTION. 

Deut.  xviii.  13.    Thou  shalt  be  perfect  with  the  Lord  thy  God. 

IT  seems  strange  that  any  who  have  ever  heard  of 
Jehovah,  should  need  to  be  put  on  their  guard  against 
alienating  their  hearts  from  him,  and  placing  their 
affections  on  any  created  object  in  preference  to  him : 
but  the  Israehtes,  who  had  seen  all  his  wonders  in 
Egypt  and  in  the  wilderness,  were  ever  prone  to 
depart  from  him,  even  as  we  also  are,  notwithstand- 
ing all  that  we  have  heard  respecting  that  infinitely 
greater  redemption  which  he  has  vouchsafed  to  us 
through  the  incarnation  and  death  of  his  only  dear 
Son.  Permit  me,  therefore,  to  remind  you,  as  Moses 
reminded  the  people  committed  to  his  charge,  that 
you  must  on  no  account,  and  in  no  degree,  transfer 
to  the  creature  the  regards  which  are  due  to  your 
Maker  alone;  since  his  injunction  to  you,  and  to 
every  child  of  man,  is,  "  Thou  shalt  be  perfect  with 
the  Lord  thy  God." 

In  order  to  bring  home  to  your  hearts  and  con- 
sciences this  solemn  injunction,  I  will, 
I.  Unfold  its  import — 

As  for  absolute  perfection,  there  is  no  hope  of 
attaining  it  in  this  world.  Job  himself,  whom  God 
pronounced  a  "perfect  manV'  declared,  that  if  he 
should  arrogate  to  himself  a  claim  of  absolute  per- 
fection, his  own  mouth  would  condemn  him,  and 
prove  him  perverse^.  But  uprightness  there  is,  and 
must  be,  in  all  who  shall  be  approved  of  their  God. 
In  this  sense,  we  must  be  perfect  with  the  Lord 
our  God: 

1.  In  love  to  his  name — 
[We  are  commanded  to  "  love  God  with  all  our  heart 

a  Job  i.  1,  8.  ^  Job  ix.  20,  21. 


382  DEUTERONOMY,  XVIII.  13.  [212. 

and  mind  and  soul  and  strength."  And  every  one  of  us  should 
be  able  to  say  with  David,  "  Wliom  have  I  in  heaven  but 
thee?  and  there  is  none  upon  earth  that  I  desire  besides 
thee«" ] 

2.  In  affiance  on  his  care — 

[Whatever  our  trials  be,  there  should  be  no  leaning  either 
upon  our  own  strength  or  on  any  created  power:  for  "cursed 
is  the  man  that  maketh  flesh  his  arm,  whose  heart  departeth 
from  the  Lord  liis  God*^."  Our  trust  should  be  in  God  alone: 
and  on  Imn  should  we  rely  without  the  smallest  measure  of 
diffidence  or  fear.  Our  continual  boast  should  be,  "  The  Lord 
is  on  my  side ;  I  wiU  not  fear  what  either  men  or  devils  can  do 
against  me."} 

3.  In  zeal  for  his  glory — 

[As  we  have  received  our  all  from  him,  so  we  should 
improve  every  thing  for  him.  We  should  live  entirely  for 
our  God:  and,  if  only  he  may  be  glorified  in  us,  it  should  be 
a  matter  of  indifference  to  us,  whether  it  be  by  life  or  by  death. 
Are  we  called  to  act?  We  must  resemble  Asa,  who,  with  im- 
partial energy,  dethroned  his  own  mother  for  her  idolatry,  and 
ground  her  idols  to  dust*^.  Are  we  called  to  suffer?  We 
should  yield  our  bodies  to  be  burned,  rather  than  swerve  an 
hair's  breadth  from  the  path  of  duty*^.  In  the  whole  of  our 
Christian  course  we  should  be  "  pressing  forward  continually 
towards  the  goal,  if  by  any  means  we  may  obtam  from  God 
the  prize  of  our  high  calling."  This  is  the  true  nature  of  Chris- 
tian perfection  s.] 

Such  being  the  injunction,  I  will  proceed  to, 
II.  Enforce  its  authority — 

Without  real  integrity  before  God,  we  can  have, 
1.  No  comfort  in  our  souls — 

[A  man  may,  by  an  overweening  conceit  of  his  own.  at- 
tainments, buoy  himself  up  with  somewhat  of  a  pleasing- 
satisfaction  respecting  his  state :  but  there  will  be  secret  mis- 
givings in  hours  of  reflection,  and  especially  in  that  hour 
when  he  is  about  to  enter  into  the  immediate  presence  of  his 
God.  Even  at  present,  an  insincere  man  feels  no  real  delight 
in  God :  and  a  consciousness  of  that  will  occasionally  disturb 
his  ill-acquired  peace.  But  the  man  whose  heart  is  right  with 
God  will  have  a  holy  confidence  before  him  ;  according  as  the 
Psalmist  has  said:  "  Mark  the  perfect  man,  and  behold  the 
upright ;  for  the   end  of  that  man  is  peace '^."     Hezekiah's 


^  Ps.  Ixxiii.  25.  ^  Jer.  xvii.  5.  "  j  Kings  xv.  13. 

f  Dan.  iii.  17,  18.  e  Phil.  iii.  15.  •'  Ps.  xxxvii.  37. 


212,1  CHRISTIAN  PERFECTION.  383 

blissful  retrospect,  if  not  in  its  full  extent,  yet  in  good  mea- 
sure, will  be  his  :  "I  bessech  thee,  O  Lord,  remember  now 
how  I  have  walked  before  thee  in  truth  and  with  a  perfect 
heart,  and  have  done  that  which  is  good  in  thy  sight*!"] 

2.  No  stability  in  our  ways — 

["  A  double-minded  man  vdll  be  unstable  in  all  his 
ways^."  Let  but  a  sufficient  temptation  arise,  and  he  vdll 
turn  aside,  even  as  Demas  did,  to  the  indulgence  of  his  be- 
setting sin.  The  stony-ground  hearers,  for  want  of  a  root 
of  integrity  vsdthin  themselves,  will  fall  away  ;  and  the  thorny- 
ground  hearers,  not  bemg  purged  from  secret  lusts,  will  never 
bring  forth  fruit  unto  perfection.  It  is  "  the  honest  and  good 
heart"  alone  that  will  approve  itself  steadfast  unto  the  end. 
But  the  upright  man  God  will  uphold  mider  every  tempta- 
tion ;  as  an  inspired  prophet  has  assured  us :  "  The  eyes  of 
the  Lord  run  to  and  fro  throughout  the  whole  earth,  to  shew 
liimself  strong  in  behalf  of  them  whose  heart  is  perfect  towards 
him^"] 

3.  No  acceptance  with  our  God — 

[We  may  deceive  ourselves,  but  we  cannot  deceive  our 
God :  "to  him  all  things  are  naked  and  open : "  and,  however 
we  be  admired  by  our  fellow-creatures,  he  will  discern  our 
true  state ;  as  he  did  that  of  the  Church  at  Sardis  ;  of  whom 
he  says,  "  I  know  that  thou  hast  a  name  to  live,  but  art  dead : 
for  I  have  not  found  thy  ways  perfect  before  God™."  It  is  to 
no  purpose  to  dissemble  with  him:  for  "  he  searcheth  the 
heart  and  trieth  the  reins,  and  will  give  to  every  man  according 
to  his  ways,  and  according  to  the  fruit  of  his  doings"."] 

Address, 

1.  Those  who  are  unable  to  ascertain  with  con- 
fidence their  real  state — 

[Surely  you  should  not  suffer  this  to  remain  in  doubt. 
Look  into  the  Scriptures ;  and  you  will  find  in  the  saints 
of  old  a  well-grounded  persuasion  that  they  had  passed  from 
death  unto  life.  Real  uprightness  is  like  light,  which  carries 
its  own  evidence  along  with  it.  I  would  not  encourage  an 
ill-founded  confidence  :  nor  would  I,  on  the  other  hand,  en- 
courage that  kind  of  diffidence  which  puts  away  the  conso- 
lations provided  for  us  in  the  Gospel.  Examine  yourselves 
as  before  God ;  and  never  rest  till  you  have  the  testimony  of 
God's  Spirit,  that  ye  are  Israelites  indeed,  in  whom  is  no  guile.] 

i  2  Kings  XX.  3.  ^  Jam.  i.  8.  i  2  Chron.  xvi.  9. 

n^  Rev.  ill.  1,  2.  n  Jer.  xvii.  10. 


384  DEUTERONOMY,  XXI.  6—8.  [213. 

2.  Those  who  have  an  inward  evidence  that  their 
hearts  are  right  with  God — 

[What  is  there  under  heaven  that  can  equal  such  a 
blessing  as  this?  St.  Paul  liunself  had  no  greater  joy".  For 
you,  Brethren,  death  has  no  sting,  and  the  day  of  judgment 
itself  no  terror.  You  may  look  and  long  for  the  coming  of 
your  Lord.  Be  thankful  then ;  and  let  the  brightness  of  your 
prospects  increase  your  vigilance  in  the  path  of  duty,  that  "  ye 
may  never  fall,  but  have  an  entrance  ministered  vmto  you 
abundantly  into  the  kingdom  of  our  Lord  and  Saviour  Jesus 
Chi-istP."] 

o  2  Cor.  i.  12.  P  2  Pet.  i.  10,  11. 

CCXIIL 

THE  METHOD  OF  EXPIATING  AN  UNKNOWN  MURDER. 

Deut.  xxi.  6 — 8.  And  all  the  elders  of  that  city,  that  are  next 
unto  the  slain  man,  shall  wash  their  hands  over  the  heifer  that 
is  beheaded  in  the  valley ;  and  they  shall  ansiver  and  say. 
Our  hands  have  not  shed  this  blood,  neither  have  our  eyes 
seen  it.  Be  merciful,  0  Lord,  unto  thy  jjeople  Israel,  tvhom 
thou  hast  redeemed,  and  lay  not  innocent  blood  unto  thy  people 
of  Israel's  charge.    And  the  blood  shall  be  forgiven  them. 

THE  ceremonial  law  of  the  Jews  was  confessedlv 
figurative  and  typical  in  every  part:  nor  was  even 
their  judicial  law  altogether  destitute  of  a  spiritual 
import.  The  injunction,  "  not  to  muzzle  the  ox  that 
trod  out  the  corn,"  appears  as  void  of  any,  except  a 
literal,  meaning,  as  any  law  whatever;  yet  was  there 
in  that  law  a  particular  reference  to  the  preachers  of 
the  Gospel,  who  were  to  be  supported  by  the  people 
to  whom  they  ministered.  In  the  law  that  we  are 
now  to  consider,  there  is  indeed  a  manifest  appear- 
ance of  mystery :  and  we  shall  find  it  by  no  means 
unprofitable  to  consider  the  mystery  contained  in  it. 
We  shall  endeavour  then, 

I.  To  explain  the  ordinance — 

In  doing  this  we  must  notice, 

1.  Its  general  design — 
[God,  no  doubt,  intended  by  this  law,  to  prevent  the  com- 
mission of  murder.     The  shedchng  of  human  blood  was,  in  his 
eyes,  so  great  a  crime,  that  it  must  never  be  pardoned  by  the 


213. J  OF  EXPIATING  AN  UNKNOWN  MURDER.  385 

civil  magistrate.     If  a  wilful  murderer  had  fled  to  a  city  of  re- 
fuge, or  even  to  the  altar  itself,  neither  the  one  nor  the  other 
was  to  prove  a  sanctuary  to  him;  he  must  be  taken  thence, 
and  be  carried  forth  for  execution  ^     In  the  event  of  a  slain 
man  being  found,  and  the  murderer  being  unknown,  this  law 
was  to  be  carried  into  effect :  the  elders  of  the  city  that  was 
nearest  to  the  slain  man,  (which,  if  doubtful,  was  to  be  ascer- 
tained by  measurement,)  were,  together  with  the  priests,  to 
go  to  a  rough  valley,  and  there  slay  a  heifer,  and  wash  their 
hands  over  him,  protesting  their  own  innocence,   and   their 
inability  to  discover  the  offender ;  and  in  that  manner  to  im- 
plore forgiveness  for  the  guilty  land**.  Now  this  had  a  tendency 
to  strike  a  terror  into  the  minds  of  all  the  people,  to  fill  them 
with  an  abhorrence  of  murder,  to  shew  them  what  pains  would 
be  taken  to  discover  the  person  who  should  be  guilty  of  it,  and 
what  terrible  vengeance  he  must  expect  at  the  hands  of  God, 
though  he  should  escape  the  punishment  that  he  deserved  from 
man.     Somewhat  of  a  similar  process  obtains  amongst  us  :  a 
coroner's  inquest  is  taken  whenever  a  suspicion  of  murder  or 
of  suicide  appears  to  have  any  just  fomidation.     But  there 
is  no  comparison  between  our  law  and  that  which  existed 
amongst  the  Jews ;  so  far  superior  was  the  solemnity  of  their 
proceedings;  and  so  much  more  calculated  to  beget  in  the 
minds  of  men  an  abhorrence  of  the  dreadful  sin  of  murder. 

But  besides  this  more  obvious  end  of  the  law,  God  de- 
signed also  to  provide  means  for  removing  guilt  from  Ms  land. 
No  sooner  had  the  whole  world  sinned  in  Adam,  than  He 
devised  means  for  their  restoration  to  his  favour  through  the 
incarnation  and  death  of  his  only  dear  Son.  And  when  "  all 
flesh  had  corrupted  their  way  before  him,"  and  determined  him 
to  execute  vengeance  upon  them,  he  still  waited  to  be  gracious 
unto  them,  and  sent  them  messages  of  mercy  by  the  hands  of 
Noah  for  the  space  of  an  hundred  and  twenty  years.  When 
the  destruction  of  Nineveh  was  so  imminent,  that  there  re- 
mained but  forty  days  before  its  completion,  he  sent  them  a 
prophet  to  warn  them  of  their  danger,  and  to  bring  them  to 
repentance.  Thus  at  all  times  has  God  been  slow  to  anger, 
whilst  the  exercise  of  mercy  was  his  delight.  Now  considering 
the  wickedness  of  the  human  heart,  it  could  not  be  but  that  some- 
times murder  should  have  been  committed:  and  he  had  declared 
that,  in  that  case,  "  the  land  could  not  be  cleansed  from  blood 
but  by  the  blood  of  him  that  shed  it."  Yet,  as  it  must  some- 
times happen  that  the  criminal  could  not  be  discovered,  here 
was  a  method  provided  for  expiating  the  guilt,  so  that  his 
judgments  might  not  fall  upon  any  in  this  world,  but  only  on 

a  See  Numb.  xxxv.  31, 33.  Deut.  xix.  1 1 — 1 3.  and  Exod.  xxi.  14. 

^  ver.  1—9. 
VOL.   II.  C  C 


386  DEUTERONOMY,  XXI.  (5—8.  [213. 

the  criminal  himself  in  the  world  to  come.  How  amiable  does 
God  appear  in  this  view !  and  how  plainly  may  we  see  in  this 
very  ordinance  that  "  judgment  is  a  strange  act,"  to  which  he 
is  extremely  averse ;  and  that  he  is  rich  in  mercy  unto  all  them 
that  call  upon  him !] 

2.  Its  particular  provisions — 

[These  deserve  a  minute  attention.  Some  have  thought 
that  the  heifer  loMch  had  not  draicn  in  the  yoke  represented  the 
murderer,  the  son  of  Belial,  who  refused  to  bear  the  yoke  of 
God's  law ;  and  that  "  the  rough  valley  in  which  he  was  to  be 
slain,  denoted  the  worthlessness  of  the  criminal's  character,  or 
the  disagreeableness  of  the  business  *=."  But  we  apprehend  that 
much  more  was  designed  by  these  particular  appointments.  The 
heifer  that  had  not  drawn  in  the  yoke  represented  Christ,  who, 
though  he  died  under  the  curse  of  the  law,  had  no  previous 
obligation  to  do  so,  but  did  it  voluntarily,  giving  liimself  freely 
for  us  an  offering  and  a  sacrifice  to  God  for  a  sweet-smelling 
savour^.  His  death  marked  the  utter  excision  which  the  mur- 
derer deserved ;  and  the  rough  valley  in  which  he  was  beheaded, 
marked  the  desolation,  which  the  land  itself  merited  for  the 
transgression  that  had  been  committed®.  Thus,  the  victim,  the 
death,  the  place,  all  conspired  to  impress  the  minds  of  the  be- 
holders vnth  the  mahgnity  of  the  offence,  which  required  such 
a  sacrifice  ;  whilst  the  presence  of  the  priests,  which  was  espe- 
cially required,  (not  to  officiate  themselves,  but  to  overlook  and 
direct  the  offices  of  others,)  intimated  the  indispensable  neces- 
sity of  seeking  pardon  precisely  in  God's  appointed  way,  and 
not  in  any  method  of  their  own  devising  ^.  To  this  sacrifice  was 
to  be  added  a  public  profession  of  their  personal  innocence, 
and,  at  the  same  time,  a  public  acknowledgment  of  their 
national  guilt :  they  must  profess  their  innocence  both  by  an 
appropriate  sign,  {washing  their  hands  over  the  slain  heifer,) 
and  an  express  declaration  ;  and  they  must  acknowledge  their 
guilt,  with  earnest  supplications  for  mercy  and  forgiveness. 
Thus,  namely,  by  their  protestations  and  petitions,  did  they 
shew  to  all,  that,  as  God  would  "  not  hear  those  who  regarded 
iniquity  in  their  hearts,"  so  neither  would  he  punish  any,  who 
should  humble  themselves  before  him  in  liis  appointed  way. 
Truly,  in  this  view,  the  ordinance,  though  merely  judicial,  was 
most  interesting  and  most  instructive.] 

The  mystical  import  of  the  ordinance  being  ex- 
plained, we  proceed, 

c  See  Scott,  on  the  place. 

<'  Compare  Numb.  xix.  2.  and  Eph.  v.  2. 

e  Sec  Ps.  cvii.  34.  and  Heb.  vi.  8.  f  Deut.  xvii.  8 — 12. 


213.1  OF  EXPIATING  AN  UNKNOWN   MURDER.  387 

II.  To  point  out  some  lessons  which  may  be  learned 
from  it — 

We  of  course  pass  over  those  things  which  are 
less  appropriate,  and  fix  our  attention  upon  those 
which  seem  to  arise  most  naturally  out  of  the  subject 
before  us. 

We  may  learn  then, 

1.  The  importance  of  preventing  or  punishing  sin — 

[The  concurrence  of  the  elders  and  the  priests  in  this  ordi- 
nance shews,  that  magistrates  and  ministers  should  unite  their 
efforts  for  the  preservation  of  the  public  morals,  and  the  averting 
of  guilt  from  the  land  in  which  they  dwell.  To  discourage, 
detect,  and  punish  it,  should  be  their  constant  endeavour ;  that 
the  interests  of  society  may  not  suffer,  and  that  the  honour  of 
God  may  be  maintained.  The  magistrate  ought  *'  not  to  bear 
the  sword  in  vain :"  he  should  be  "  a  terror  to  evil-doers,  and 
a  revenger  to  execute  wrath  upon  them  :"  and  though  it  does 
not  comport  so  well  with  the  ministerial  office  to  be  exercising 
civil  authority,  the  minister  should  be  forward  on  every  occa- 
sion to  aid  and  stimulate  to  the  utmost  of  his  power  those 
whom  God  has  ordained  to  be  his  vicegerents  upon  earth 
—  —  —  Were  such  a  co-operation  more  common,  the  flagrant 
violations  of  the  Sabbath,  and  a  thousand  other  enormities  which 
are  daily  committed  in  our  streets,  would  vanish  at  least  from 
public  view,  and  in  a  great  measure  be  prevented. 

But  it  is  not  only  public  sin  which  should  be  thus  discoun- 
tenanced ;  the  crimes  perpetrated  in  secret,  and  especially  the 
hidden  abominations  of  our  own  hearts,  should  be  carefully 
investigated  by  us,  and  unreservedly  suppressed.  Every  one 
should  consider  sin,  of  whatever  kind  it  be,  as  that  "  abominable 
thing  which  God  hatetli:"  and  should  remember,  that,  though 
it  should  never  be  detected  and  punished  in  this  world,  God 
will  expose  it  in  the  world  to  come,  and  manifest  his  righteous 
indignation  against  all  who  commit  it.  Then  at  least,  if  not 
now,  "  our  sin  will  find  us  out :"  and  therefore  it  becomes  us 
now  with  aU  diligence  to  search  and  try  ourselves,  and  to  beg 
of  God  also  to  "  search  and  try  us,  to  see  if  there  be  any  wicked 
way  in  us,  and  to  lead  us  in  the  way  everlasting."] 

2.  The  comfort  of  a  good  conscience — 

[The  persons  who  were  thus  solemnly  to  assert  their  inno- 
cence in  the  presence  of  God,  would  doubtless  feel  happy  that 
they  were  able  to  make  their  appeal  to  him  in  truth.  To  do  so 
with  respect  to  all  sin,  would  be  impossible,  because  "  there  is 
no  man  that  liveth  and  sinneth  not:"  but  with  respect  to  allowed 
a,nd  indulged  sin,  we  all  ought  to  be  able  to  call  God  to  witness 


c  c  2 


388  DEUTERONOMY,  XXI.  6—8.  [213. 

that  we  are  free  from  it.  We  must  be  Israelites  indeed,  and 
without  any  allowed  guile.  And  O  !  what  a  comfort  is  it  when 
we  can  say  with  Job,  "  O  God,  thou  knowest  I  am  not 
wicked^!"  Such  was  the  comfort  enjoyed  by  Paul;  "Our 
rejoicing  is  this,  the  testimony  of  our  conscience,  that  in  sim- 
plicity and  godly  sincerity,  not  with  fleshly  wisdom,  but  by  the 
grace  of  God,  we  have  had  oui*  conversation  in  the  world''." 
When  indeed  we  can  make  that  appeal  to  God,  we  should  do 
it  with  holy  fear  and  jealousy,  lest  there  should,  after  all,  be 
some  sin  undiscovered  by  us.  We  should  say  with  Paul, 
"  Though  I  know  nothing  by  myself,  yet  am  I  not  hereby  jus- 
tified ;  but  he  that  judge th  me  is  the  Lord'."  We  may  see  in 
the  instance  of  Pilate  how  awfully  a  man  may  deceive  his  own 
soul :  he  washed  his  hands  before  the  multitude,  and  said,  "  I 
am  free  from  the  blood  of  this  just  person:"  but  his  reluctance 
to  commit  sin  could  not  excuse  the  actual  commission  of  it ; 
any  more  than  the  washing  of  his  hands  could  cleanse  his  soul. 
Nevertheless  we  should  labour  to  "  keep  a  conscience  void  of 
offence,"  and  so  to  have  every  evil  disposition  mortified,  as  to 
be  able  constantly  to  say  with  David,  "  I  will  wash  my  hands 
in  innocency,  O  Lord,  and  so  will  I  compass  thine  altar'^."] 

3.  The  efficacy  of  united  faith  and  prayer — 

[Great  as  the  guilt  of  murder  was,  the  Lord  declared  that 
it  should  not  be  imputed  to  the  land,  if  this  ordinance  were 
duly  complied  with.  And  what  sin  is  there  that  shall  be  im- 
puted to  us,  if  we  look  by  faith  to  that  great  Sacrifice  which 
was  once  offered  for  sin,  and  implore  mercy  fr-om  God  "  as  his 
redeemed  j)eople  ?  "  Not  even  murder  itself  shoidd  be  excepted, 
if  the  forgiveness  of  it  were  diligently  sought  in  this  manner. 
Hear  how  David  prayed,  after  the  mru'der  of  Uriah:  "Deliver 
me  from  blood-guiltiness,  O  God,  thou  God  of  my  salvation  ; 
and  my  tongue  shall  sing  aloud  of  thy  righteousness  !  Wash 
me  througlily  from  mine  iniquity,  and  cleanse  me  from  my 
sin  !  Purge  me  with  hyssop,  and  I  shall  be  clean  ;  wash  me, 
and  I  shall  be  whiter  than  snow'."  O  glorious  truth  !  "Though 
our  sins  be  as  crimson,  they  may  be  made  white  as  snow." 
Beloved  Brethren,  see  your  guilt  as  already  irrevocably  con- 
tracted:  see  the  judgments  of  God  hanging  over  you:  see 
death  ready  to  execute  its  commission,  and  the  jaws  of  hell 
opening  to  swallow  you  up.  And  now  tui'n  your  eyes  to  the 
"  heifer  slain  in  the  rough  valley,"  and  averting  fi'om  you  the 
wrath  of  an  offended  God :  in  that  heifer,  see  the  Lord  Jesus 
Christ,  who  has  "  redeemed  you  from  the  curSe  of  the  law, 
being  made  a  curse  for  you."     To  you,  even  to  you,   that 

K  Job  X.  7.  ''  2  Cor.  i.  12.  i  1  Cor.  iv.  4. 

^  Ps.  xxvi.  G.  1  Ps.  li.  2,  7,  14. 


214.1   BENEVOLENCE  TOWARDS  GOd's  ANCIENT  PEOPLE.    389 

blessed  Redeemer  says,  "  Look  unto  me  and  be  ye  saved,  all 
the  ends  of  the  earth ! "  O  look  to  Him,  plead  with  him,  trust 
in  him  !  and  "  he  will  in  no  wise  cast  you  out."  This  is  "  the 
violence  by  which  the  kingdom  of  heaven  is  taken,"  even  the 
violence  of  faith  and  prayer;  and  this  force  shall  never  be 
exerted  in  vain"".] 

m  Matt.  xi.  12. 


CCXIV. 

BENEVOLENCE  TOWARDS  GOD's  ANCIENT  PEOPLE. 

Deut.  xxiii.  3,  4.  An  Ammonite  or  a  Moahite  shall  not  enter 
into  the  congregation  of  the  Lord  ;  even  to  their  tenth  gene- 
ration shall  they  not  enter  into  the  congregation  of  the  Lord 
for  ever ;  because  they  met  you  not  with  bread  and  with  water, 
when  ye  came  forth  out  of  Egypt. 

IN  reading  the  history  of  God's  ancient  people^  we 
shall  do  well  to  notice  even  the  most  minute  occur- 
rences ;  since  there  will  scarcely  be  found  one  which 
is  not  capable  of  spiritual  improvement,  or  one  from 
which  the  most  important  lessons  may  not  be  derived. 
The  record  before  us  would  be  passed  over  by  the 
generality  of  readers,  as  pertaining  only  to  that 
particular  dispensation,  and  as  affording  but  little 
instruction  for  us  at  this  time :  yet  does  it  in  reality 
contain  as  great  iwactical  information  as  can  be  found 
in  any  of  the  more  signal  events  with  which  the 
inspired  history  abounds.  A  thousand  years  after 
this  record  was  written,  it  was  referred  to,  not  by 
accident,  as  we  call  it,  but  by  the  special  direction  of 
Divine  Providence  ;  and  was  made  the  ground  of  the 
most  self-denying  command  that  could  be  given  to 
men  ;  and  the  ground,  also,  of  the  most  prompt  obe- 
dience to  that  command,  that  it  was  possible  for  fallen 
man  to  render.  The  Jews  after  their  return  from 
Babylon  had  formed  connexions  with  the  heathen 
that  had  occupied  Judea  in  their  absence  :  but  Nehe- 
miah,  determining  to  rectify  this  great  evil,  read  to 
all  the  people  the  very  words  which  I  have  now  read 
to  you;  and,  by  his  clear  and  unquestionable  inferences 
from  them,  prevailed  on  all  the  people  of  the  land  to 
"  separate  themselves  from   the   mixed  multitude," 


390  DEUTERONOMY,  XXIIL  3,  4.  [214. 

and  to  act  up  to  the  spirit  of  the  injunction  there 
given  ^.  Now  it  is  to  the  practical  improvement  of 
them  that  I  wish  to  direct  your  attention  :  and  for 
that  end  I  shall  set  before  you, 

I.  The  duty  of  benevolence  in  general — 

It  is  a  duty — 

[Love  is  the  very  essence  of  all  practical  religion.  It  is 
in  a  most  peculiar  manner  inculcated  under  the  Christian  dis- 
pensation ;  and  it  is  to  be  exercised  towards  every  child  of  man. 
God,  who  is  love  itself,  "  makes  his  sun  to  rise  on  the  evil  and 
on  the  good,  and  sends  rain  both  on  the  just  and  unjust:"  and 
our  duty  is  to  resemble  liun,  and  to  be  "  perfect,  even  as  our 
Father  which  is  in  heaven  is  perfect^"  If  we  be  doubtful  how 
far  this  precept  is  to  be  obeyed,  the  parable  of  the  good 
Samaritan  gives  us  a  clear  and  unerring  direction^.  No  man 
under  heaven  can  be  so  distant  from  us,  but  he  is  entitled  to 
the  offices  of  our  love,  so  far  as  our  opportunities  and  abihty 
give  scope  for  its  exercise ] 

It  is  absolutely  indispensable  to  our  acceptance 
with  God — 

[Wliatever  else  we  may  possess,  yea,  whatever  we  may 
either  do  or  siiffer  for  the  Lord's  sake,  if  we  have  not  an  active 
principle  of  love  in  our  hearts,  "  we  are  only  as  sounding  brass 
or  a  tinkling  cymbal*^."  St.  John  even  appeals  to  us  on  this 
subject,  and  makes  us  judges  in  our  own  cause:  "  Whoso  hath 
tliis  world's  goods,  and  seeth  his  brother  have  need,  and  shutteth 
up  his  bowels  of  compassion  from  him,  how  dwelleth  the  love  of 
God  in  him^?"  In  truth,  the  want  of  this  principle,  whatever 
else  we  may  possess,  will  be  adduced  by  our  Judge,  in  the  last 
day,  as  the  ground  of  our  eternal  condemnation:  "Depart, 
accursed,  into  everlasting  lire,  prepared  for  the  devil  and  his 
angels!  for  I  was  an  hungred,  and  ye  gave  me  no  meat;  I  was 
thirsty,  and  ye  gave  me  no  drink;  I  was  a  stranger,  and  ye 
took  me  not  in ;  naked,  and  ye  clothed  me  not ;  sick,  and  in 
prison,  and  ye  visited  me  not.  Inasmuch  as  ye  did  it  not  to 
one  of  the  least  of  these,  ye  did  it  not  unto  me*^." 

Thus,  then,  as  the  Moabites  and  Ammonites  are  condemned 
for  not  administering  to  the  necessities  of  Israel  in  the  wilder- 
ness, so  shall  we,  if  we  do  not  exercise  benevolence  towards  our 
indigent  fellow-creatures,  to  whatever  sect  or  nation  they  be- 
long, so  far  as  it  shall  be  in  our  power  to  afford  them  the  relief 
which  they  stand  in  need  of.] 

a  Neh.  xiii.  1 — 3.  >^  Matt.  v.  44 — 48.      <^  Luke  x.  37- 

d  1  Cor.  xiii.  1 — 3.        ''  1  John  iii.  17.  *■  Matt.xxv.41 — 45. 


214.1    BENEVOLENCE  TOWARDS  GOd's  ANCIENT  PEOPLE.    391 

Conceiving  the  general  point  established,  that  we 
should  shew  benevolence  to  all,  I  proceed  to  mark, 

II.  Our  special  obligation  to  exercise  it  towards 
God's  ancient  people — 
The  Jews  have,  at  all  events,  the  same  claim  to  our 
benevolence  as  any  other  people  whatever.  There  is 
no  exception  made  in  Scripture  with  respect  to  them : 
and,  consequently,  if  we  should  fail  in  establishing 
their  peculiar  claims,  our  main  argument  would  re- 
main in  all  its  force.  But  they  have  claims  superior 
to  any  other  people  upon  earth — 

1.  We  are  more  indebted  to  them  than  to  any 
other  people  under  heaven — 

[To  whom  are  we  indebted  for  aU  the  instruction  which 
we  have  received  respecting  the  way  of  peace  and  salvation? 
We  owe  it  all  to  Jews.  We  know  nothing  of  God  and  of  his 
Christ,  but  as  it  has  been  revealed  to  us  by  Jewish  prophets 
and  Apostles :  yea,  the  very  Saviour  himself  was  of  Jewish 
extraction:  and,  therefore,  in  that  very  fact  we  may  well  find 
a  motive  to  exercise  benevolence  towards  all  who  are  related  to 
him  according  to  the  flesh.  Such  infinite  obligations  as  we  owe 
to  that  people  should  surely  be  requited  in  acts  of  love  towards 
their  descendants;  even  as  God  himself  often  shewed  mercy  to 
rebellious  Israel  for  Abraham's  and  for  David's  sake;  and  as 
David  for  Jonathan's  sake  spared  Mephibosheth,  who  must 
otherwise,  as  a  descendant  of  Saul,  have  been  involved  in  the 
ruin  of  all  his  house  s.] 

2.  The  very  blessings  which  we  enjoy  were  taken 

from  them,  on  purpose  that  they  might  be  transferred 

to  us — 

[The  Jews  were  once  the  only  people  upon  earth  who 
possessed  the  blessings  of  salvation.  But  God,  in  righteous 
indignation,  cast  off"  them ;  and,  in  a  way  of  sovereign  grace 
and  mercy,  took  us  from  a  wild  olive-tree,  and  grafted  us  in 
upon  the  stock  from  which  they  had  been  broken,  and  "  from 
which  they  had  been  broken  on  purpose  that  we  might  he  grafted 
in^."  The  fact  is,  that  every  soul  amongst  us,  that  now  derives 
sap  and  nourishment  from  God's  olive-tree,  actually  occupies, 
as  it  were,  the  place  of  a  Jew,  who  has  been  dispossessed  of 
his  privileges,  in  order  that  we  might  enjoy  them.  Now,  I 
would  submit  it  to  your  own  judgment:  Suppose  a  person  to 
have  been  disinherited  by  his  father,  on  purpose  that  I,  who 

g  2  Sam.  xxi.  7.  '*  Rom.  xi.  19,  20. 


392  DEUTERONOMY,  XXIII.  3, 4  [214. 

had  no  relation  to  him,  nor  any  more  worthiness  in  myself 
than  the  disinherited  ofiender,  might  be  made  liis  heir:  sup- 
pose that  disinherited  son,  in  a  state  of  extreme  distress, 
should  ask  alms  of  you,  whilst  I  was  living  in  affluence  close 
at  hand;  would  you  not  refer  him  to  me,  as  the  person  who 
might  well  be  expected  to  attend  to  his  case,  and  to  reheve  his 
necessities  ?  And,  if  I  dismissed  him  from  my  door  as  a  worth- 
less vagabond,  in  whose  welfare  I  had  no  concern,  woidd  you 
not  feel  surprise  and  grief,  yea,  and  a  measure  of  indignation 
too?  And  if  I  professed  to  be  a  man  of  piety  and  benevolence, 
would  you  not  spurn  at  my  profession,  as  downright  hj^ocrisy  ? 
Now,  then,  if  under  such  circumstances  you  would  condemn 
me,  know  that  "  thou  thyself  art  the  man."  For,  all  that  thou 
hast  of  spu'itual  good  was  once  the  exclusive  heritage  of  the 
Jew:  and  thou  art  possessing  what  has  been  taken  from  him; 
yea,  thou  art  revelling  in  abundance,  whilst  he  is  perishing  in 
utter  want:  and  all  the  obligation  which,  by  thine  own  con- 
fession, would  attach  to  me  in  the  case  I  have  stated,  is  en- 
tailed on  thee:  and  thou,  in  refusing  to  fulfil  it,  art  sinning 
against  God,  and  against  thine  own  soul.] 

3.  This  very  transfer  of  their  blessings  to  us  has 
been  made  for  the  express  purpose  that  we  might 
dispense  them  to  that  bereaved  people  in  the  hour 
of  their  necessity — 

[True,  we  are  permitted  to  enjoy  them  om-selves,  yea, 
and  to  enjoy  them  in  the  richest  abundance:  but  we  are  parti- 
culai-ly  intrusted  with  them  for  the  benefit  of  the  Jews.  Hear 
what  God  himself  has  declared  on  this  subject :  "As  ye  in 
times  past  (ye  Gentiles)  have  not  believed  God,  but  have  now 
obtained  mercy  through  their  imbehef ;  even  so  have  these  also 
(these  Jews)  now  not  believed,  that  through  your  mercy  they" 
should  he  left  to  perish?  No:  but  that  through  yoiir  mercy 
they  "  also  may  obtain  mercy'\"  Now,  take  again  the  case  before 
stated :  and  suppose  the  man  who  had  disinherited  his  son,  and 
left  me  his  estate,  to  have  declared  in  his  wall,  that  he  left  me 
the  estate  on  purpose  that  in  the  hour  of  his  sons  extremity  I 
might  shew  kindness  to  him,  and  relieve  his  necessities ;  what 
would  you  say  of  me  then,  if  I  spurned  him  from  my  door,  and 
left  him  to  perish  with  hunger,  when  I  was  myself  revelling  in 
all  manner  of  luxurious  abundance?  Well,  "  Thou  art  the 
man:^'  and  what  thou  wouldest  say  of  me,  thou  must  say  of 
thyself,  as  long  as  thou  neglectest  to  promote  the  welfare  of 
God's  ancient  people:  yes,  "out  of  thine  own  mouth  shalt 
thou  be  judged,  thou  wicked  servant."  God  has  made  thee  a 
trustee  for  the  Jew;  and  thou  hast  not  only  betrayed  thy  trust, 

»  Rom.  xi.  30,  31. 


214.1    BENEVOLENCE  TOWARDS  GOd's  ANCIENT  PEOPLE.    393 

but  left  him  to  perish,  when  thou  hadst  in  possession  all  that 
his  soul  needs ;  and  which  thou  couldest  impart  to  him,  to  the 
full  extent  of  his  necessities,  without  feeHng  any  sensible  dimi- 
nution of  thy  wealth;  yea,  when,  strange  to  say!  thou  mightest 
increase  thy  wealth  by  relieving  him.  Tell  me,  then,  in  this 
view  of  the  matter,  whether  thou  hast  not  special  obligations 
to  shew  benevolence  to  the  Jew?] 

But  I  must  go  further,  and  mark, 

III.  The  more  particular  obligations  which  we  have 
to  exercise  benevolence  towards  them  at  this 
time — 

God,  by  his  providence,  called  the  Ammonites  and 
Moabites  to  shew  kindness  to  Israel ;  and  their  guilt 
was  greatly  aggravated  by  their  manifesting  such 
unwillingness  to  co-operate  with  him  in  his  designs 
of  love  towards  them :  and  on  this  account  was  so 
heavy  a  judgment  denounced  against  them,  "  even  to 
their  tenth  generation."  And  is  not  God  now  calling 
us  to  concur  with  him  in  what  he  is  doing  for  his 
ancient  people  ?  Yes  ;  I  think  his  call  to  us  is  clear 
and  loud.     Observe, 

1.  The  interest  which  is  now  felt  in  the  Christian 
world  for  their  restoration  to  God — 

[This  interest  is  really  unprecedented.  There  have  been 
times  when  a  few  persons  have  laboured  for  their  welfare  :  but 
now  there  is,  throughout  Europe  and  America,  a  very  great  and 
general  increase  of  kindness  towards  them.  They  are  no 
longer  made  the  universal  objects  of  hatred  and  persecution, 
as  in  former  ages :  even  where  there  is  no  love  towards  them, 
there  is  a  great  diiuinution  of  hostility  :  and  in  many  instances 
they  have  been  treated  with  much  liberality  and  candour  by 
Christian  governments,  being  raised  by  them  to  a  measure  of 
respect  and  honour  that  has  not  been  accorded  to  them  in 
former  times.  And  for  their  conversion  to  Christianity,  and 
their  restoration  to  the  divine  favour,  exertions  are  making  to 

a  considerable  extent And  is  not  this  of  the  Lord  ? 

Methinks,  such  a  victory  over  the  prejudices  of  Christians  is 
scarcely  less  a  work  of  divine  power,  than  was  the  deliverance 
of  Israel  from  the  hand  of  the  Egyptians  :  and,  as  such,  it  is 
a  call  from  God  to  concur  with  him  in  his  labours  of  love 
towards  them.  See  what  is  at  this  moment  doing  amongst  the 
more  religious  part  of  the  Christian  community,  in  the  circula- 
tion of  the  Scriptvires,  and  especially  of  the  New  Testament ; 


394  DEUTERONOMY,  XXIII.  3, 4.  [214. 

and  what  efFoi'ts  are  making  by  Christian  missionaries  for  the 
conversion  of  the  Jews !  and  I  must  say,  that  this  is  a  call  from 
God  to  us,  and  that  it  is  no  less  our  privilege,  than  it  is  our 
duty,  to  obey  it.] 

2.  The  stir  which  prevails  amongst  the  Jews  them- 
selves— 

[This  also  obtains  to  a  degree  unprecedented  since  the 
early  ages  of  Christianity.  "  Verily,  there  is  a  stir  amongst 
the  dry  bones  throughout  the  whole  valley  of  vision'^."  Great 
numbers  of  Jews,  upon  the  continent  especially,  and  to  a  cer- 
tain extent  at  home  also,  begin  to  think  that  Christianity  may 
be  true  ;  and  that  that  Jesus,  whom  their  fathers  crucified,  may 
he  the  Messiah :  and,  if  they  did  but  know  how,  in  the  event  of 
their  embracing  Christianity,  they  might  support  themselves 
and  their  families,  great  multitudes,  I  doubt  not,  would  prose- 
cute their  inquiries,  till  they  had  attained  the  true  knowledge 
of  their  Messiah  and  of  his  salvation.  Let  me  then  ask,  Whence 
is  this  ?  Is  not  tliis  the  work  of  God  ?  And  is  it  not  an  encou- 
ragement to  us  to  exert  ourselves  for  their  entire  conversion  ? 
Methmks  "  they  are  saying  to  us.  Come  over  to  Macedonia,  and 
help  us  ; "  and  we  ought,  one  and  all  of  us,  according  to  our 
ability,  to  obey  the  call.] 

3.  The  earnests  which  God  has  given  us  in  the 
actual  conversion  of  some  to  the  faith  of  Christ — 

[If  we  cannot  speak  of  Pentecostal  days,  we  can  declare, 
that  God  has  accompanied  his  word  with  power  to  the  hearts 
of  some;  and  that  "  one  of  a  city  and  two  of  a  tribe"  have 
already,  as  God  has  given  us  reason  to  expect^,  been  brought 
to  the  saving  knowledge  of  their  Messiah.  Of  those  who 
have  embraced  "  the  truth  as  it  is  in  Jesus,"  some  have 
attained  to  a  real  eminence  in  the  divine  life,  and  are  at  this 
moment  not  inferior  to  the  most  exalted  characters  in  the 
Christian  world.  This  shews  that  God  is  about  to  rebuild  his 
temple :  and  surely  it  does  not  become  us  "  to  dwell  in  our 
ceiled  houses"  at  ease™,  when  he  is  so  plainly  calling  upon  us 
to  co-operate  with  him :  we  should  rather  "  strengthen  the 
hands  of  those  who  are  labouring  in  this  good  work,"  and,  like 
Cyrus,  afford  every  possible  facility  for  the  accomplishment  of 
tliisvast  and  glorious  undertaking".  We  should  endeavour  to 
improve  "this  acceptable  time";"  removing  to  the  utmost  of 
our  power  all  obstacles  to  their  conversion P;  and  labouring,  if 
by  any  means  we  may  be  God's  honoured  instruments,  to  bring 
them  home  to  him,  and  to  present  them  as  "  an  ofiering  in  a 
clean  vessel  to  the  Lord**."] 

^  Ezek.  xxxvii.  7,  8.    '  Isai.  xvii.  6.     ">  Hagg.  i.  4.      "  Ezra  i.  5, 6, 7. 
n  Isai.  xlix.  8.  p  Isai.  Ixii.  10.     <J  Isai.  Ixvi.  19,  20. 


214.]   BENEVOLENCE  TOWARDS  GOd's  ANCIENT  PEOPLE.    395 

4.  The  general  voice  of  prophecy — 

[Prophecy  begins  to  be  better  understood  amongst  us : 
and  it  is  the  united  conviction  of  all  who  have  studied  the 
prophecies,  that  the  time  for  the  restoration  and  conversion  of 
the  Jews  is  nigh  at  hand.  The  twelve  hmidred  and  sixty 
years  spoken  of  by  Daniel,  as  the  period  fixed  in  the  divine 
counsels  for  the  establishment  of  the  Redeemer's  kingdom 
among  them,  are,  on  any  computation,  nearly  expired.  Ought 
we  not  then,  Hke  Daniel,  to  put  forth  our  prayers  to  God  for 
the  consummation  of  tliis  great  event,  and  by  all  possible  means 
to  help  it  forward? 

I  think,  that,  putting  all  these  circumstances  together — the 
concern  of  Christians,  the  stir  among  the  Jews,  the  real  con- 
verts from  among  them,  and  the  unquestionable  ground  which 
is  given  us  in  prophecy  to  expect  their  speedy  conversion — 
we  may  regard  it  all  as  a  call  from  God,  scarcely  less  power- 
ful than  that  given  to  the  Moabites  and  Ammonites  of  old,  to 
"  come  to  the  help  of  the  Lord,"  and  to  labour  with  all  our 
might  for  their  salvation.  In  truth,  if  we  do  not  act  thus,  we 
can  expect  nothing  but  "  the  curse  of  God"","  and  the  most 
lasting  tokens  of  his  displeasure.] 

1.  You  will  say,  perhaps,  that  You  have  no  co?i- 
nexion  with  the  Jews,  and  therefore  may  well  be 
excused  from  all  concern  about  them — 

[But  what  had  the  Ammonites  and  Moabites  to  do  with 
the  Jews  ?  They  were  descended,  not  from  Abraham,  but  from 
Lot,  and  had  never  had  any  intercourse  with  them.  But  this 
was  no  excuse  for  their  neglect :  nor  can  any  similar  excuse 
avail  for  us.] 

2.  You  will  reply,  that  it  is  God's  work,  and  that 
it  should  be  left  to  him  to  accomphsh  it  in  his  own 
time  and  way — 

[And  might  not  the  Ammonites  and  Moabites  say  the 
same  ?  God  not  only  could,  but  did,  supply  their  wants  by 
miracle  :  but  this  was  no  justification  of  those  who  refused  to 
them  the  proper  offices  of  love.  Nor  will  this  be  any  justifica- 
tion of  our  neglect.] 

Permit  me,  in  conclusion,  to  bring  two  things  to  your 
remembrance : 

1.  That  the  Ammonites  and  Moabites  had  an  excuse 
which  you  have  not — 

[They  might  have  said.  These  Israelites  are  going  to  ex- 
tirpate the  seven  nations  of  Canaan :  and  we  will  not  concur 


r  Judg.  V.  23. 


396  DEUTERONOMY,  XXIII.  5.  [215. 

in  such  a  work  as  this.  But,  m  converting  the  Jews  to  Christ, 
we  adopt  the  readiest  and  most  certain  way  for  the  salvation  of 
the  whole  world.  If  they,  then,  were  excluded  from  the  con- 
gregation of  the  Lord,  even  to  the  tenth  generation,  for  their 
inhumanity,  judge  what  tokens  of  God's  displeasure  await  you 
for  yours.] 

2.  That  they  were  condemned  for  not  coming 
forth,  as  volunteers,  to  "  meet  Israel  with  bread 
and  water" — 

[Wliat  shall  you  then  be,  who  are  thus  entreated  and 
soHcited  to  concur  wdth  Jehovah  in  this  good  work,  if  you  still 
refuse  your  aid,  or  give  it  with  such  indifference,  as  to  shew 
that  youi"  heart  does  not  go  forth  with  your  hands  in  the  ser- 
vice of  the  Lord  ?  You  remember,  that  when  Nabal  said, 
"  Shall  I  take  my  bread  and  my  water,  and  give  them  to  those 
whom  I  know  not  whence  they  be  ?"  it  well  nigh  cost  him  his 
life  ;  yea,  it  actually  did  cost  him  his  hfe  ^  And  I  tremble  to 
think  what  judgments  await  you,  if  ye  resist  our  importunity, 
and  refuse  to  co-operate  with  God  in  the  work  proposed.  But 
"  I  hope  better  things  of  you,  my  Brethren,  though  I  thus 
speak ; "  and  I  hope  and  trust  that  you  will  henceforth,  each 
according  to  his  ability,  be  workers  together  with  God  for 
the  salvation  of  God's  ancient  people,  and  tlirough  them  for 
the  salvation  of  the  whole  world.  And  let  me  not  be  misun- 
derstood :  I  am  far  from  intending  to  say  that  all  who  have 
neglected  this  sacred  cause  are  equally  obnoxious  to  God's 
displeasure  ;  for  it  is  but  lately  that  the  attention  of  the  Chris- 
tian world  has  been  called  to  it :  but  I  think  you  will  agree 
with  me,  that  it  is  now  high  time  to  exert  ourselves  for  God, 
and  to  redeem,  as  far  as  possible,  the  time  we  have  lost.  The 
cause  well  deserves  our  most  assiduous  efforts  :  and  we  may  be 
sure,  that  God,  who  so  indignantly  resented  the  supineness  of 
the  Ammonites,  will  richly  repay  all  that  we  can  do  for  the  fur- 
therance of  his  gracious  designs :  for  he  has  said,  "  Blessed  is 
he  that  blesseth  thee ;  and  cursed  is  he  that  curseth  thee."] 

s  1  Sam.  XXV.  11,  21,  22,  37,  38. 


ccxv. 

god's  care  for  his  people. 

Deut.  xxiii.  5.  The  Lord  thy  God  would  not  hearJcen  unto 
Balaam :  for  the  Lord  thy  God  turned  the  curse  into  a 
blessing  unto  thee,  because  the  Lord  thy  God  loved  thee. 

TO  those  who  are  ignorant  of  the  way  of  salvation, 
we  preach  Christ  crucified :  for  "  there  is  no  other 


215.1  god's  care  for  his  people.  397 

name  under  heaven  but  his,  whereby  any  man  can  be 
saved."  But  to  those  who  are  well  instructed  in  the 
fundamental  truths  of  our  holy  religion,  we  bring 
forward  rather  what  relates  to  the  life  of  godliness : 
having  laid  the  foundation,  we  endeavour  to  build 
upon  it  a  suitable  superstructure.  Now,  a  realizing 
sense  of  God's  care  and  love,  such  a  sense  of  his 
goodness  as  leads  us  to  live  altogether  by  faith  upon 
him,  is  one  of  the  sublimest  attainments  that  can  be 
made  in  this  world.  And  to  assist  you  in  this,  will 
be  my  endeavour  at  this  time. 

Let  us  notice,  then,  from  the  words  before  us, 

I.  God's  love  to  his  ancient  people — 

This  appeared  in  bringing  them  forth  out  of  Egypt, 
and  in  preserving  them  throughout  their  wanderings 
in  the  wilderness ;  and  especially,  also,  in  the  instance 
that  is  here  specified,  the  counteracting  of  the  designs 
of  Balaam,  and  "the  turning  of  his  curse  into  a  blessing 
unto  them." 

See  the  account  given  us  by  Moses — 
[To  enter  fully  into  this,  the  whole  history  of  the  transac- 
tion, the  22d,  23d,  and  24th  chapters  of  the  Book  of  Numbers 
should  be  attentively  perused.  Instigated  by  a  desire  to 
obtain  "  the  wages  of  unrighteousness,"  yet  conscious  that  he 
was  under  a  restraint  from  the  Most  High  God,  Balaam  madly 
pursued  his  object,  even  after  he  was  rebuked  for  his  iniquity 
by  the  beast  on  which  he  rode,  and  wluch  was  enabled  to  utter 
the  reproof  in  language  used  by  man^.  He  constantly  con- 
fesses his  inability  to  go  beyond  what  Jehovah  should  see  fit 
to  permit;  yet  as  constantly  sought  to  evade  or  change  the 
divine  counsels,  and  to  execute  the  project  for  wloich  he  was 
hired.  Every  distinct  prophecy  which  he  utters,  rises  in  force 
and  grandeur  :  and  when  complained  of  by  Balak  for  pouring 
forth  blessings  upon  them,  instead  of  denouncing  curses  against 
them,  he  confesses,  "  I  have  received  commandment  to  bless  : 
and  God  hath  blessed;  and  I  cannot  reverse  it^."  At  last, 
finding  how  vain  it  was  to  seek  by  enchantments  to  alter  the 
divine  purpose,  he  forbore  to  offer  any  more  of  his  sacrifices, 
and  yielded  to  the  impulse  within  him  to  foretell  the  certam 
successes  of  those  whom  he  had  sought  to  destroy''.  And, 
having  thus  provoked  the  king  of  Moab  to  dismiss  him  without 

a  2  Pet.  ii.  15, 16.        ^  Numb,  xxiii.  20.       =  Numb.  xxiv.  1 — 9. 


398  DEUTERONOMY,  XXIII.  5.  [215. 

the  promised  rewards'^,  he  resumed  his  prophetic  strains, 
and  declared,  not  only  that  this  people  should  triumph  over 
Moab,  but  that  from  them  should  One  arise,  who  should 
estabhsh  an  universal  empire,  and  have  dominion  over  the 
whole  world  ^. 

All  this,  Joshua  brought  to  the  remembrance  of  Israel,  long 
after  they  had  been  established  in  the  land  of  Canaan ;  saying, 
"  Balak  the  son  of  Zippor  arose  and  warred  against  Israel, 
and  sent  and  called  Balaam  the  son  of  Beor  to  curse  you: 
but  I  would  not  hearken  unto  Balaam  ;  therefore  he  blessed 
you  still:  so  I  delivered  you  out  of  his  hand^."] 

Now  all  this  was  the  fruit  of  God's  unchanging 
love — 

[God  had  chosen  them  to  himself  in  Abraham,  and  had 
ordained  that  they  shovdd  be  to  him  a  peculiar  people  above 
all  others  upon  the  face  of  the  whole  earth.  In  this  choice  of 
them  he  had  been  influenced,  not  by  any  foreseen  worthiness 
in  them  ;  for  he  knew,  from  the  beginning,  what  a  stiff-necked 
j)eople  they  would  prove ;  but  solely  by  his  own  sovereign 
will  and  pleasure  :  "  He  loved  them  because  he  would  love 
thems."  To  them,  also,  had  he  promised  the  land  of  Canaan: 
and  therefore,  when  the  time  was  come  for  their  possession  of 
it,  no  enemy  could  stand  before  them,  nor  could  any  conspi- 
racies which  could  be  formed  prevail  against  them.  Hence, 
in  despite  of  all  the  efforts  which  Balaam  made  to  curse  them, 
he  was  constrained  to  "  bless  them  stilir'\ 

From  the  whole  of  God's  kindness  to  them,  we  may 
be  led  to  contemplate, 

II.  His  love  to  his  Israel  at  this  day — 

His  people  are  now  redeemed,  even  as  they  were 
of  old,  only  from  infinitely  sorer  bondage,  a  bondage 
to  sin  and  Satan,  to  death  and  hell.  They  are  brought 
also  through  a  dreary  wilderness,  towards  the  heavenly 
Canaan.  They  have  enemies  also  to  contend  with. 
True  it  is,  they  have  not  to  dispossess  any  of  their 
land ;  nor  do  they,  by  invading  the  property  of  others, 
provoke  hostility  :  but  they  have  enemies  notwith- 
standing, yea,  and  enemies  who  are  bent  upon  their 
destruction :  but  from  all  of  them  God  will  surely 
dehver  his  redeemed  people. 

^  Numb.  xxiv.  10 — 14.  *  Numb.  xxiv.  15 — 19. 

f  Josh.  xxiv.  9,  10.  g  Deut.  vii.  G— 9. 


215.  J  god's  CARE  FOR  HIS  PEOPLE.  39J> 

He  will  deliver  them  both  from  men  and  devils — 

[From  the  beginning  of  the  world  have  God's  chosen 
people  been  opposed  and  persecuted,  even  from  the  time  of 
Abel  to  the  present  hour.  It  was  the  superior  piety  of  Abel 
that  called  forth  the  resentment  of  the  envious  Cain,  and 
stimulated  him  to  imbrue  his  hands  in  his  brother's  blood '^. 
And  our  Lord  puts  the  question  to  his  malignant  enemies, 
"  Which  of  the  prophets  have  not  your  fathers  persecuted  ? " 
It  might  be  thought,  indeed,  that  it  would  be  impossible  for 
any  one  to  hate  and  persecute  the  holy  Jesus,  in  whose  whole 
life  not  a  single  flaw  could  be  found,  and  who,  by  his  bene- 
volent and  unnumbered  miracles,  must  have  endeared  himself 
to  every  one.  But  the  brighter  his  light  was,  the  more  were 
the  children  of  darkness  incensed  against  him ;  so  that  they 
never  ceased,  till  they  had  prevailed  against  him,  and  "  cru- 
cified the  Lord  of  Glory."  All  his  Apostles,  too,  were  objects 
of  the  world's  hatred :  and  our  Lord  has  told  us,  that  all  his 
followers  will  have  their  cross  to  bear,  after  the  example  which 
he  has  set  us.  And  do  we  not  find  it  so  ?  Is  there  a  faithful 
servant  of  the  Lord,  especially  if  he  fill  any  important  station, 
and  be  active  in  honouring  his  Divine  Master — is  there  one,  I 
say,  that  is  not  reviled  and  persecuted  for  righteousness'  sake  ? 
True,  fires  are  not  now  kindled,  as  once  they  were,  to  con- 
smue  them,  because  the  laws  of  the  land  forbid  it :  but  it  is  as 
true  at  this  day  as  ever  it  was  in  the  apostoHc  age,  that  "  all 
who  will  live  godly  in  Christ  Jesus  shall  suffer  persecution." 

And  has  the  hostility  of  Satan  at  all  abated?  Does  not 
"  that  roaring  lion  go  about  at  this  day  as  much  as  ever,  seek- 
ing whom  he  may  devour?"  What  can  the  Apostle  mean, 
when  he  says,  "  We  wrestle  not  with  flesh  and  blood,  (not  with 
flesh  and  blood  only^  but  wdth  principalities  and  powers,  and 
spiritual  wickednesses  in  high  places'?"  Or  for  what  end  are 
we  still  enjoined  to  "  put  on  the  whole  armour  of  God'^,"  if  we 
have  not  still  many  enemies  to  contend  vdth  ? 

But  God  will  preserve  us  from  them  aU,  and  "  turn  their 
curses  into  blessings."  Whatsoever  will  ultimately  advance 
our  welfare,  he  will  permit :  but  whatsoever  would  have  an 
injurious  effect,  he  will  avert ;  as  it  is  said,  "  The  wrath  of 
man  shall  praise  thee ;  and  the  remainder  of  it  shalt  thou 
restrain^."  We  may  not  see  the  precise  way  in  which  good 
shaU  be  brought  out  of  evil :  Joseph  could  form  no  idea  of  the 
benefit  which  was  ultimately  to  accrue  from  all  his  trials ;  nor 
could  Job  from  his :  but  they  were  constrained  to  acknow- 
ledge, that,  however  designed  for  evil,  the  events,  every  one  of 
them,  issued  in  good :  and  thus  has  God  engaged,  that  "  aU 

^  1  John  iii.  12.      ^  Eph.  vi.  1 2.     ^  Eph.  vi.  13.     »  Ps.  Ixxvi.  10. 


400  DEUTERONOMY,  XXIII.  5.  [215. 

things  shall  work  together  for  his  people's  good  ™  ;"  and  that 
their  "  light  and  momentary  afflictions  shall  work  for  them  a 
far  more  exceeding  and  eternal  weight  of  glory"."] 

To  this  Almighty  God  is  pledged,  by  the  love  that 
he  bears  towards  us — 

[God  has  loved  his  people  with  an  everlasting  love  ;  and 
therefore  with  loving-kindness  he  both  draws  us  to  him°,  and 
secui'es  our  welfare.  Now,  the  record  in  my  text  is  especially 
intended  by  God  himself  to  illustrate  and  confirm  this  truth. 
Hear  what  God  says  by  the  Prophet  Micah  :  "  O  my  people, 
remember  now  what  Balak  king  of  Moab  consulted,  and  what 
Balaam  the  son  of  Beor  answered  him  from  Shittim  unto 
Gilgal,  that  ye  may  knoiv  the  righteousness  of  the  Lord'^."  God 
is  a  righteous  and  faithful  God  ;  and  he  has  engaged,  that  "no 
weapon  that  is  formed  against  his  people  shall  prosper,"  and 
that  "  none  shall  prevail  against  them  to  pluck  them  out  of  his 
hands :"  we  may  be  perfectly  assured,  therefore,  that  he  will 
keep  them  to  the  end ;  and  that  "  not  one  jot  or  tittle  of  his 
word  will  ever  fail."  "  Having  loved  his  own,  he  will  love 
them  to  the  end^."] 

I  close  with  a  word  or  two  of  advice — 

1.  Be  not  hasty  in  your  anticipations  of  evil  as  the 
result  of  your  trials — 

[Jacob,  on  the  loss  of  his  favourite  son  Joseph,  exclaimed, 
"All  these  things  are  against  me!"  But  that  was  the  very 
event  which  God  had  ordained  for  the  preservation  of  himself 
and  his  whole  family  ;  yea,  and  for  the  completion  of  all  his 
promises  respecting  the  Messiah,  and  the  salvation  of  the 
whole  world  by  him.  And  perhaps  that  very  trial,  of  which 
we  are  ready  to  complain,  is,  according  to  his  eternal  purpose, 
to  be  the  destined  means  of  preserving  us  from  destruction, 
and  of  preparing  us  for  glory.  Wait,  and  "  see  the  end  of  the 
Lord'';"  and  you  will  find  as  much  reason  to  bless  God  for 
your  severest  troubles,  as  for  the  most  acceptable  of  all  his 
blessings.] 

2.  Learn  in  every  dispensation  to  acknowledge  a 

Father's  love — 

[There  is  not,  in  fact,  any  single  trial  that  does  not  pro- 
ceed from  God.  "  Not  a  hair  of  your  head  can  fall"  but  by 
his  gracious  permission.  Men,  de\dls,  yea  the  very  elements, 
are  only  instruments  in  his  hands  to  fulfil  his  wilP.  The 
Jews,  in  crucifying  the  Messiah,  executed  only  "  what  God's 

m  Rom.  viii.  28.      n  2  Cor.  iv.  17.      »  Jer.  xxxi.  3.      I'Mic.  vi.  5. 
Q  John  xiii.  1.        ^  Jam.  v,  11.  ^  Isai.  x.  5.  Ps.  cxlviii.  8. 


216.]  GLEANING,  A  DIVINE  ORDINANCE.  401 

will  and  counsel  had  determined  before  to  be  done*:"  and, 
though  "  they  neither  meant  nor  thought  so,"  they  were  his 
agents,  to  accomplish  what  was  necessary  for  the  redemption 
of  the  world.  Men  and  devils  may  have  prepared  a  furnace 
for  you :  but  it  is  God  who  puts  you  into  it,  to  purify  you 
from  yom-  dross,  and  to  "  bring  you  forth  as  vessels  meet  for 
the  Master's  use."  True,  he  will  punish  those  agents ;  as  he 
did  Balaam,  who  was  slain  amongst  the  enemies  of  God  :  but 
you  "  he  will  make  perfect  through  sufferings,"  and  recom- 
pense in  proportion  to  all  that  you  have  endured  for  him.] 

t  Acts  iv.  28. 


CCXVI. 

GLEANING,    A    DIVINE    ORDINANCE. 

Deut.  xxiv.  19 — 22.    When  thou  cuttest  down  thine  harvest  in 

thy  field,  and  hast  forgot  a  sheaf  in  the  field,  thou  shall  not 

go  again  to  fetch  it :  it  shall  he  for  the  stranger,  for  the 

fatherless,  and  for  the  widow :  that  the  Lord  thy  God  may 

bless  thee  in  all  the  work  of  thine  hands.    When  thou  beatest 

thine  olive-tree,  thou  shall  not  go  over  the  boughs  again:  it 

shall  be  for  the  stranger,  for  the  fatherless,  and  for  the  ividow. 

When  thou  gatherest  the  grapes  of  thy  vineyard,  thou  shall 

not  glean  it  afterward:  it  shall  be  for  the  stranger,  for  the 

fatherless,  and  for  the  ividow.     And  thou  shall  remember, 

that  thou  wast  a  bondman  in  the  land  of  Egypt:  therefore 

I  command  thee  to  do  this  thing  ^. 

IT  is  surprising  to  see  to  what  minute  things 
Jehovah  condescends  in  his  legislation  to  the  Jews. 
In  no  other  community  under  heaven  were  such 
things  accounted  worthy  of  distinct  and  authoritative 
enactments.  People  must  not  yoke  together  in  a 
plough  an  ox  and  an  ass.  They  must  not  seethe  a  kid 
in  its  mother's  milk.  In  taking  a  bird's  nest,  they  must 
not  take  the  dam  with  her  young.  But  "  God,  their 
great  Lawgiver,  is  love :"  and  all  his  laws  breathed 
love,  not  to  men  only,  but  to  the  whole  creation  : 
and  by  them  he  has  shewn,  that  he  desired  all  his 
people  to  live  under  the  influence  of  this  divine  prin- 
ciple ;  and,  in  the  smallest  matters  no  less  than  in 

»  If  this  be  a  Charity  Sermon,  the  triple  repetition  of  "  the 
Stranger,  the  Fatherless,  and  the  Widow,"  must,  of  course,  be  more 
largely  insisted  on. 

VOL.  II.  D  D 


402  DEUTERONOMY,  XXIV.  19—22.        [216. 

the  greatest,  to  bring  it  into  exercise.  Hence  he 
appointed,  that,  when  they  gathered  in  the  fruits  of 
the  earth,  they  should  guard  against  selfishness,  and 
manifest  a  spirit  of  love  towards  their  more  indigent 
and  afflicted  brethren.  In  the  very  words  which  I 
have  just  read,  the  threefold  repetition  of  them  shews 
what  tenderness  there  is  in  the  bosom  of  Almighty 
God  towards  the  poor  and  afflicted,  and  how  desirous 
he  is  that  all  his  people  should  resemble  him:  and 
for  this  end  he  commands,  that,  in  the  season  of  their 
own  prosperity,  they  should  be  especially  mindful  of 
'*  the  stranger,  the  fatherless,  and  the  widow."  The 
manner  in  which  he  enforces  this  command  respecting 
gleaning,  will  lead  me  to  consider, 

I.  The  privilege  of  gleaning,  as  accorded  to  the  Jews — 

The  Jews  had  been  brought  out  from  Egypt  from 
the  sorest  bondage — 

[By  mighty  signs  and  wonders  had  God  brought  them 
out :  and  had  throughout  all  their  generations  caused  them  to 
enjoy  blessings  for  which  they  had  not  laboured,  and  to  reap 
an  harvest  which  they  had  never  sown.  For  the  space  of  forty 
years  in  the  wilderness  they  had  no  occasion  for  agricultural 
labours  ;  but  from  day  to  day  did  they  glean  around  their  tents 
the  food  which  the  Great  Proprietor  of  all  caused  to  be  scat- 
tered for  their  use.  And  when  they  came  into  the  promised 
land,  "  they  found  there  great  and  goodly  cities  wliich  they 
had  never  built,  and  houses  filled  with  all  manner  of  good 
things  which  they  had  never  filled,  and  wells  wliich  they  had 
never  digged*'."  Like  gleaners,  they  had  only  to  enter  on  the 
field,  and  to  appropriate  every  thing  which  they  found  to  their 
own  use ] 

From  this  consideration  they  were  enjoined  to 
give  somewhat  of  a  like  advantage  to  their  poorer 
brethren — 

["  Freely  they  had  received ;  and  freely  they  were  to 
give."  They  were  to  bear  in  mind  the  misery  from  which 
their  forefathers  had  been  delivered ;  and  from  a  sense  of  gra- 
titude to  their  Heavenly  Benefactor,  they  were  to  shew  love  to 
their  brethi-en,  and  libcrahty  to  the  poor.  They  were  not  to 
be  exact  even  in  the  reaping  of  their  crops,  but  to  leave  the 
corners  of  their  fields  standing'^  for  the  benefit  of  "  the  stranger, 

b  Dent.  vi.  10,  11.  «;  Lev.  xix.  9. 


216.]  GLEANING,  A  DIVINE  ORDINANCE.  403 

the  fatherless,  and  the  widow :"  and,  after  having  gathered  in 
their  corn,  or  their  grapes,  or  olives,  they  were  not  to  be  going 
over  their  ground  or  their  trees  again,  but  to  leave  the  re- 
maining produce  for  those  whose  necessities  called  for  such  aid ; 
yea,  and  to  rejoice  in  seeing  the  wants  of  others  suppHed, 
though  at  their  expense.  And  surely  this  was  reasonable  in 
the  highest  degree,  since  the  whole  land  itself  had  been  origi- 
nally the  gift  of  God,  as  was  also  the  produce  of  it  in  every  suc- 
cessive year.  What  could  their  own  labours  effect  without  the 
fruitful  showers  and  the  genial  warmth  of  the  sun  ?  On  God 
they  depended,  notwithstandhig  their  own  efforts  :  and  God 
gave  them  an  assurance,  that  on  a  cheerful  and  liberal  dis- 
charge of  their  duty  towards  their  brethren,  they  should  receive 
his  blessing  on  their  own  labours.] 

But  let  me  proceed  to  mark, 
II.  The  far  higher  grounds  of  this  privilege  as  exist- 
ing amongst  us — 

True,  the  Jewish  law  does  not  extend  to  us:  nor 
does  the  law  of  this  land  accord  in  this  respect  with 
the  Jewish  law.  The  matter  has  been  tried,  and 
authoritatively  decided.  But,  so  general  is  the  sense 
of  propriety  which  exists  in  this  kingdom,  that  the 
privilege  of  gleaning  is  conceded  to  the  poor,  as  much 
as  if  it  were  a  right  established  by  law :  and  I  suppose 
that  for  every  thousand  'pounds  that  are  paid  in  rent  to 
the  proprietor  of  the  soil,  not  less  than  one  hundred 
pounds,  and  perhaps  two  hundred,  are  gratuitously  left 
to  be  gathered  by  the  poor  in  the  way  of  gleaning. 
And  this  is  as  it  should  be.     For — 

Let  it  be  recollected  from  what  misery  we  have 
been  redeemed — 

[Not  an  Egyptian  bondage  merely  was  ours,  but  a  bond- 
age to  sin  and  Satan,  death  and  hell.  And  what  has  the  Great 
Proprietor  of  heaven  and  earth  done  for  us  ?  He  has,  by  the 
blood  of  liis  only  dear  Son,  brought  us  out  from  this  bondage; 
and  in  the  field  of  his  Gospel  has  strewed  a  rich  profusion  of 
food,  of  which  all  of  us  may  eat,  and  live  for  ever.  Take  the 
inspired  volume  :  there  is  the  field,  into  which  all  may  enter, 
and  gather  for  themselves.  The  promises  there  scattered,  and 
standing,  as  it  were,  in  every  corner^  of  the  Bible,  are  suffi- 
cient for  the  whole  world.  All  that  is  required  is,  that  we  go 
in,  and  glean  for  ourselves.     The  mamia  in  the  -wilderness 

^  Lev.  xix.  9. 

D   D  2 


404  DEUTERONOMY,  XXIV.  19—22.       [216. 

nourished  those  only  who  gathered  it  for  their  daily  use :  and, 
if  the  poor  will  avail  themselves  of  the  bounty  scattered  in  our 
fields,  they  must  go  out  and  gather  it.  Were  all  the  harvest 
left  upon  the  field,  it  would  benefit  none,  unless  it  were  reaped 
and  appropriated  to  our  use :  so  all  the  promises  of  salvation 
will  have  been  given  to  us  in  vain,  if  we  do  not  exert  ourselves, 
from  day  to  day,  to  appropriate  them  to  ourselves,  for  our  own 
personal  benefit.  But,  if  we  will  "  labour  thus  for  the  meat 
that  endureth  unto  eternal  life,  the  Son  of  Man  will  give  it  us" 
according  to  the  utmost  extent  of  our  necessities.  Then  shall 
we  gather  all  the  blessings,  both  of  grace  and  glory;  for  no 
one  of  which  have  we  any  other  claim,  than  as  gratuitous  lar- 
gesses, bestowed  by  the  Lord  of  the  harvest  on  his  necessitous 
and  dependent  vassals.] 

And  can  we  have  any  stronger  argument  than  this 
for  liberahty  to  the  poor  ? 

[Methinks,  "the  stranger,  the  fatherless,  and  the  widow," 
should  be  made  to  share  our  temporal  blessings,  when  we  are 
so  richly  and  gratuitously  nourished  with  those  which  are 
spiritual  and  eternal.  We  are  taught  to  "  love  one  another,  as 
Christ  has  loved  tcs^."  And  wdien  St.  Paul  was  urging  the 
Corinthian  Church  to  liberality,  he  could  find  no  stronger 
argviment  than  this  ;  "  Ye  know  the  grace  of  our  Lord  Jesus 
Christ,  that  though  he  was  rich,  yet  for  your  sakes  he  became 
poor,  that  ye  through  his  poverty  might  be  rich  ^."  Say,  Bre- 
thren, whether  this  consideration  be  not  amply  sufiicient  to 
cUiimate  us  to  the  most  enlarged  liberality  for  his  sake  ?  Yes, 
truly ;  instead  of  grudging  to  others  the  remnants  of  oui*  har- 
vest, we  should  be  ready  to  say  with  Zacchaeus,  "  Behold,  Lord, 
the  half  of  my  goods  I  give  to  the  poor^."  Indeed,  even  for 
our  own  sakes  we  might  practise  this  divine  lesson  :  for  "  if  we 
give  to  the  poor,  we  lend  to  the  Lord ;  and  whatsoever  we  lay 
out,  he  Avill  pay  us  again."  In  truth,  to  "  honour  the  Lord 
with  ovu*  substance,  and  with  the  first-frviits  of  all  our  increase, 
is  the  way,  the  surest  way,  to  fill  our  barns  with  plenty,  and  to 
make  our  presses  burst  out  with  new  wine  ^'."  But  I  rather 
dwell  on  the  other  motive  only;  because  the  "  love  of  Christ," 
if  duly  felt  in  our  hearts,  "  will  constrain  us"  to  every  possible 
exercise  of  love  to  him,  and  to  the  poor  for  his  sake^] 

Let  me  now,  then,  address  you  all — 

1.  As  Gleaners,  avail  yourselves  of  your  privilege — 

[I  say  again,  the  whole  field  is  open  before  you :  and,  as 
God's  servant,  I  have  been  commissioned  to  "  scatter  handfuls 

e  Eph.  v.  2.  f  2  Cor.  viii.  9.  s  Luke  xix.  8. 

J'  Prov.  iii.  9,  10.  ^  Matt.  xxv.  45. 


217.1  GRATITUDE  TO  GOD   ENFORCED.  405 

for  you,"  that  you  may  not  labour  in  vain  :  yea,  I  have  invited 
you  to  "come,  even  amongst  the  sheaves;"  and,  so  far  from 
''reproaching  you"  for  your  boldness,  have  encouraged  you'' 
by  the  strongest  assurances  of  the  unbounded  liberality  of  my 
Divine  Master.  Bear  in  mind,  that  you  are  gleaners.  You 
must  indeed  labour  with  diHgence  :  but  the  whole  that  you 
gather  is  a  gift :  you  never  raised  by  your  own  personal  labour 
one  single  grain  of  what  you  gather :  all  your  labour  consists  in 
gathering  up  what  the  Great  Proprietor,  your  Lord  and  Saviour, 
has  strewed  for  you.  Whilst  you,  then,  have  all  the  benefit, 
let  him  have  all  the  glory.] 

2.  As  Proprietors,  perform  the  duty  that  is  here 

enjoined  you — 

[Cultivate,  every  one  of  you,  a  spirit  of  liberality.  Let 
"  the  stranger"  share  your  bounty  ;  and  let  "  the  fatherless 
and  widows"  be  the  special  objects  of  your  care  and  tender 
compassion.  If  you  comply  not  readily  with  this  injunction, 
what  pretensions  can  you  have  to  call  yourselves  followers  of 
Christ  ?  "If  any  man  see  liis  brother  have  need,  and  shutteth 
up  his  bowels  of  compassion  from  him,  how  dwelleth  the  love  of 
God  in  him'?"  "He  that  loveth  not  his  brother  whom  he 
hath  seen,  how  can  he  love  God  whom  he  hath  not  seen?" 
On  the  other  hand,  "  abound  in  the  riches  of  liberality ;"  and 
"  so  shall  your  light  break  forth  as  the  morning™,"  and  "  a 
recompence  be  given  you  at  the  resurrection  of  the  just"."] 

k  Ruth  ii.  16.  1  1  John  iii.  17. 

™  Isai.  Iviii.  7,  8.  "  Luke  xiv.  14. 


CCXVII. 

GRATITUDE  TO  GOD  ENFORCED. 

Deut.  xxvi.  3 — 6.  And  thou  slialt  go  unto  the  priest  that  shall 
he  in  those  days,  and  say  unto  him,  I  profess  this  day  unto 
the  Lord  thy  God,  that  I  am  come  tinto  the  country  lohich 
the  Lord  sware  unto  your  fathers  for  to  give  tis.  And  the 
priest  shall  take  the  basket  out  of  thine  hand,  and  set  it  down 
before  the  altar  of  the  Lord  thy  God.  And  thou  shall  speak 
and  say  before  tire  Lord  thy  God,  A  Syrian  ready  to  perish 
was  my  father. 

■  THE  ceremonial  law  is  considered  in  general  as  a 
system  of  burthensome  rites,  that  had  in  themselves 
no  intrinsic  value,  and  were  useful  only  as  prefigur- 
ing the  mysteries  of  the  Gospel.  But  though  this 
view  of  it  is  in  a  measure  just,  yet  we  may  disparage 


406  DEUTERONOMY,  XXVI.  3—6.  [217. 

that  law  too  much  ;  because  there  was  in  many  of 
its  ordinances  a  proper  tendency  to  generate  divine 
affections.  In  the  law  before  us,  certain  professions 
were  required  to  be  made  at  the  same  time  that  the 
first-fruits  were  presented :  and  the  words  that  were 
put  into  the  mouths  of  the  offerers,  reminded  them 
of  the  obligations  which  they  owed  to  God,  and, 
consequently,  were  suited  to  excite,  as  well  as  to  ex- 
press, their  gratitude  to  God.  As  far  as  respected 
the  deliverance  of  that  people  from  Egypt,  there  is 
no  further  occasion  for  the  law ;  and  therefore  it  is 
superseded  with  the  rest  of  the  Jewish  ritual :  but  as  an 
intimation  of  the  high  value  which  God  sets  on  grate- 
ful recollections,  it  is  worthy  of  our  highest  regard. 
We  shall  take  occasion  from  it, 

I.  To  point  out  our  duty  in  reference  to  the  mercies 
we  have  received — 
We  surely  ought  not  to  receive  them  like  the  brute 
beasts,  which  have  no  understanding  :  it  is  our  duty 
to  act  as  intelligent  creatures ;  and  to  make  the 
mercies  of  our  God  an  occasion  of  augmented  benefit 
to  our  souls.     For  this  purpose  we  ought, 

1.  To  review  them  frequently — 
[Even  national  mercies  ought  not  to  be  overlooked  by  us. 
It  w^as  to  them  in  a  peculiar  manner  that  the  ordinance  before  us 
had  respect.  The  Jews  were  required  not  only  to  look  back  to 
the  deliverance  of  their  nation  from  Egypt,  but  to  trace  back 
their  origin  to  Jacob  their  father,  whose  mother  was  a  Syrian, 
who  himself  married  two  Syrian  women,  and  himself  lived  in 
Syria  for  twenty  years;  whose  chikhen  also,  with  the  exception 
of  Benjamin,  were  all  born  in  Syria,  and  were  the  heads  and 
progenitors  of  all  the  Jewish  tribes.  He  on  many  occasions  was 
near  perishing :  when  he  fled  from  the  face  of  Esau,  when  he 
was  followed  by  Laban  his  father-in-law,  and  when  he  was  met 
again  by  Esau  at  the  head  of  four  hundred  men,  he  was  in  dan- 
ger of  being  destroyed :  in  which  case  his  children  would  either 
never  have  existed,  or  would  all  have  been  destroyed  with 
him.  But  God  had  preserved  him  from  every  danger,  and 
brought  his  posterity  to  Canaan  agreeably  to  his  promise  :  and 
they  in  grateful  remembrance  of  this  were  to  profess  it  openly 
from  year  to  year;  "  A  Syrian  ready  to  perish  was  our  father." 

Perhaps  it  rarely  occurs  to  our  minds  that  we  have  quite  as 
nuicli  reason  for  gratitude  on  a  national  account  as  even  the 


217.]  GRATITUDE  TO  GOD  ENFORCED.  407 

Jews  themselves :  but,  if  we  call  to  mind  the  state  of  our  fore- 
fathers, who  were  as  ignorant  of  God  as  the  most  savage  In- 
dians, and  remember,  that  we  ourselves  should  have  been 
bowdng  down  to  stocks  and  stones  just  like  them,  if  the  light 
of  the  Gospel  had  not  been  sent  to  dispel  our  darkness,  we 
shall  see  that  we  may  well  adopt  the  language  of  our  text  and 
say,  "  A  Syrian  ready  to  perish  was  our  father." 

But  we  should  be  careful  also  to  review  our  personal  mercies. 
Let  us  look  back  to  the  weakness  of  infancy,  the  thoughtlessness 
of  childhood,  the  folly  of  youth,  and  see  how  marvellously  God 
has  preserved  us  to  the  present  hour,  whilst  millions  have  been 
cut  off  by  a  premature  death,  or  left  to  protract  a  miserable  ex- 
istence in  pain,  or  infamy,  or  want.  The  means  by  which  we 
have  been  rescued  from  danger,  and  even  the  minutest  occur- 
rences that  have  contributed  to  our  deliverance,  are  worthy  of 
our  most  attentive  survey,  and  must  be  distinctly  viewed,  if 
ever  we  would  "  understand  aright  the  loving-kindness  of  the 
Lord."  We  must  not  however  dwell  solely,  or  even  chiefly, 
on  temporal  mercies,  but  must  raise  our  thoughts  to  those 
which  are  spiritual.  What  matter  for  reflection  will  these 
aflbrd !  If  we  consider  the  former  blindness  and  ignorance  of 
our  minds,  the  hardness  and  depravity  of  our  hearts,  the  indif- 
ference which  we  manifested  towards  the  concerns  of  eternity, 
and  the  awful  danger  in  which  we  stood,  what  reason  have  we 
to  bless  our  God  that  he  did  not  take  us  away  in  such  a  state! 
And,  if  we  can  say,  as  in  our  text,  that  "  we  are  come  unto 
the  country  which  the  Lord  sware  unto  oiu:  fathers  for  to  give 
us,"  and  are  "  partakers  of  his  promise  in  Christ  Jesus,"  then 
have  we  indeed  cause  for  thankfulness,  even  such  cause,  as  we 

may  well  reflect  upon  to  the  latest  hour  of  our  lives 

On  these  then  we  should  "  muse  till  the  fire  burn,  and  we  be 
constrained  to  speak  of  them  vvdth  our  tongues."  In  the  ordi- 
nance before  us  a  particular  season  was  appointed  for  this 
exercise  :  and  it  is  well  to  have  seasons  fixed  upon  in  our  own 
minds  for  a  more  solemn  commemoration  of  the  mercies  re- 
ceived by  us.  If  the  commencement  of  the  new  year,  for 
instance,  or  our  birth-day,  were  regularly  dedicated  to  this 
service,  it  could  not  be  better  spent.  But,  if  our  minds  be 
duly  impressed  with  a  sense  of  God's  goodness  to  us,  we  shall 
not  be  satisfied  with  allotting  one  particular  period  to  the 
contemplation  of  it,  but  shall  be  glad  to  think  and  speak  of  it 
every  day  we  live.] 

2.  To  requite  them  gratefully — 

[The  IsraeHtes  were  appointed  to  ofibr  the  first-fruits  of 
the  earth  to  God,  in  token  that  they  acknowledged  him  as  the 
Proprietor  and  Giver  of  all  that  they  possessed.  Now  it  is  not 
necessary  that  we  should  present  the  same  specific  offerings  as 


40S  DEUTERONOMY,  XXVI.  3—6.  [217. 

they;  but  we  must  dedicate  to  God  t\\e  first-fruits  of  our  time, 
and  the  first-fruits  of  our  j)roperty.  We  should  fear  the  Lord 
in  oiu"  youth,  and  not  think  it  sufficient  to  give  him  the  glean- 
ings and  the  dregs  of  life and  we  should  "  honour  him 

with  our  substance,  and  with  the  first-fruits  of  all  our  in- 
crease ; "  "  giving  liberally,  if  we  have  much,  and,  if  we  have 
but  Httle,  doing  our  diligence  gladly  to  give  of  that  little."  But 
chiefly  should  we  consecrate  ourselves  to  God :  for  we  ourselves 
are,  as  the  Apostle  calls  us,  "  a  kind  of  first-fruits  of  God's 
creatures^."  Our  bodies  and  our  souls,  together  with  all  their 
faculties  and  powers,  are  his :  "  We  are  not  our  own ;  we  are 
bought  with  a  price  ;  and  to  honour  him  is  our  bounden  duty." 
This  is  the  very  intent  of  God's  mercies  to  us ;  nor  do  we  ever 
requite  them  as  we  ought,  till  we  "  present  ourselves  to  God 
as  living  sacrifices,"  and  "  glorify  him  with  our  bodies  and  our 
spirits  wliich  are  his."  This  sm-render  of  ourselves  to  him 
should  be  most  solemn  and  devout.  The  image  in  our  text 
admirably  illustrates  it :  The  priest  took  the  basket  that  con- 
tained the  first-fruits,  and  "  set  it  dotvti  before  the  altar  of  the 
Lord  his  God."  Thus  should  we  go  into  the  very  presence  of 
our  God,  and  dedicate  ourselves  to  him,  as  his  peculiar  people. 
Rather,  if  we  may  so  speak,  we  should  put  ourselves  into  the 
hands  of  our  great  High- Priest,  that  he  may  "  present  us  holy 
and  unblamable,  and  unreprovable  in  his  sight."] 

Such  is  obviously  our  duty.     We  proceed  now, 
II.  To  recommend  it  to  your  attention — 

Persons  in  general  are  ready  to  defer  the  perform- 
ance of  this  duty  under  an  idea  that  it  pertains  not 
to  them,  at  least  not  at  present,  and  that  an  attention 
to  it  would  deprive  them  of  much  happiness  :  but  we 
must  press  upon  your  consciences  the  observance 
of  it ;  for  it  is, 

1.  An  universal  duty — 

[Who  is  there  that  has  not  received  innumerable  mercies 
for  which  he  has  reason  to  be  thankful  ?  Verily,  marvellous  as 
are  the  displays  of  God's  goodness  recorded  in  the  Scriptures, 
there  is  no  man  who  might  not  find  as  wonderful  records  of  it  in 
his  own  life,  if  he  could  trace  all  the  dispensations  of  Providence 
towards  him,  as  clearly  and  minutely  as  they  are  marked  in  the 

inspired  volume  towards  God's  people  of  old 

But  there  is  one  point  wherein  all  mankind  are  upon  a  level : 
we  may  all  look  back  to  the  state  of  Adam  after  he  had  fallen, 
and  had  reduced  himself  and  all  his  posterity  to  ruin.     How 

a  Jam.  i.  18. 


217.1  GRATITUDE  TO  GOD  ENFORCED.  409 

awful  our  condition  then  !  Truly  we  should  have  been  for  ever 
like  the  fallen  angels,  destitute  of  all  help  or  hope,  if  God  had 
not  marvellously  interposed  to  rescue  us  from  death  and  hell 
by  the  sacrifice  of  his  only  dear  Son.  With  what  emphasis  then 
may  every  one  of  us  say,  *'  A  Syrian  ready  to  perish  was  our 
father! "  Here  all  the  wonders  of  redeeming  love  unfold  them- 
selves to  our  view and  he  who  has  no  heart  to  adore 

God  for  them,  has  no  evidence,  no  hope,  of  any  interest  in 
them  ' ] 

2.  A  reasonable  duty — 

[If  we  have  conferred  favours  on  any  person  for  years  to- 
gether, do  we  not  expect  our  kindness  to  be  acknowledged  and 
requited  as  opportunities  shall  occur?  Do  we  not  look  with 
abhorrence  upon  a  man  that  is  insensible  to  all  the  obligations 
that  can  be  heaped  upon  him?  But  what  are  the  kindnesses 
which  we  can  shew  to  a  fellow-creature  in  comparison  of  those 
which  we  have  received  from  God  ? Shall  we  then  ex- 
pect a  tribute  of  gratitude  from  him,  and  think  oiu'selves  at 

liberty  to  withhold  it  from  our  Heavenly  Benefactor?  — 

Let  the  world  ridicule  devotion,  if  they  will,  and  call  the  love 
of  God  enthusiasm:  but  we  will  maintain  it,  that  "  the  fear  of 
the  Lord  is  the  beginning  of  wisdom,"  and  that  an  entire  sur- 
render of  ourselves  to  him  is  "  a  reasonable  service" 

Do  we  inquire,  whence  it  is  that  ungodly  men  regard  the 
subHmer  exercises  of  religion  as  unnecessary  and  absurd?  We 
answer.  They  have  never  considered  what  obhgations  they  owe 
to  God.  Only  let  them  once  become  acquainted  with  "  the 
height  and  depth  and  length  and  breadth  of  the  love  of  Christ," 
and  they  will  see,  that  reason,  no  less  than  revelation,  demands 
of  us  this  tribute;  and  that  every  enlightened  mind  must  of 
necessity  accord  with  that  of  the  Psalmist,  "  What  shall  I 
render  to  the  Lord  for  all  the  benefits  he  has  done  unto  me  ?  " 
"Bless  the  Lord,  O  my  soul,  and  all  that  is  within  me  bless 
his  holy  name  ! "] 

3.  A  delightful  duty— 

[In  the  passage  before  us  it  is  associated  with  joy'':  and 
indeed,  what  is  such  a  service  but  a  foretaste  of  heaven  itself? 
Did  any  one  ever  engage  in  it,  and  not  find  his  soul  elevated  by 
it  to  a  joy  which  nothing  else  could  afford?  Let  any  one  rumi- 
nate on  earthly  things,  and  his  meditations  will  only  augment 
his  cares,  or  at  best  inspire  him  with  a  very  transient  joy.  Let 
him  dwell  upon  his  own  corruptions,  and,  though  they  are  a 
proper  subject  of  occasional  meditation,  they  will  only  weigh 
down  his  spirits,  and  perhaps  lead  him  to  desponding  fears.  But 
let  the  goodness  of  God,  and  the  wonders  of  redeeming  love, 

^  ver.  11. 


410  DEUTERONOMY,  XXVI.  17—19.        [218. 

be  contemplated  by  him,  and  he  will  soon  have  his  mind  raised 
above  earthly  things,  and  fired  ^vith  a  holy  ambition  to  honour 
and  to  resemble  God.  See  how  the  Psalmist  expresses  his 
thoughts  on  such  occasions  "^ :  what  glorious  language !  how 
sublime  must  have  been  the  feelings  of  his  soul,  when  uttering 
it  before  God !  Know  ye  then  that  this  is  the  state  to  wliich  we 
would  invite  you,  and  that  the  daily  experience  of  it  is  the 
best  preparative  for  the  joys  above.] 

<=  Ps.  cxlv.  1 — 7. 


CCXVIII. 

COVENANTING  WITH  GOD  EXPLAINED. 

Deut.  xxAd.  17 — 19.  Thou  hast  avouched  the  Lord  this  day 
to  he  thy  God,  and  to  loalk  in  his  tvays,  and  to  keep  his 
statutes,  and  his  commandments,  and  his  judgments,  and  to 
hearken  unto  his  voice :  and  the  Lord  hath  avouched  thee 
this  day  to  he  his  peculiar  2^eople,  as  he  hath  promised  thee, 
and  that  thou  shouldest  keep)  all  his  commandments ;  and  to 
make  thee  high  ahove  all  nations  lohich  he  hath  made,  in 
praise,  and  in  name,  and  in  honour ;  and  that  thou  may  est 
he  an  holy  people  unto  the  Lord  thy  God,  as  he  hath  spoken. 

THE  covenant  which  was  made  with  the  Jews  at 
Mount  Horeb,  though  materially  different  from  that 
which  exists  under  the  Christian  dispensation,  was 
yet  intended  to  shadow  forth  that  which  all  of  us  are 
called  upon  to  enter  into  with  our  God.  The  Jewish 
covenant  had  respect  in  a  great  measure  to  temporal 
blessings,  the  bestowment  of  which  was  suspended 
entirely  on  their  performance  of  certain  conditions  : 
whereas  ours  relates  altogether  to  spiritual  blessings  ; 
and  though  it  has  conditions  as  well  as  theirs,  it 
provides  strength  for  the  performance  of  them,  and 
thereby  secures  from  failure  all  those  who  cordially 
embrace  it.  We  may  take  occasion  therefore  from 
the  words  before  us  to  consider, 

I.  Our  covenant  engagements — 

The  Jews  were  required  to  "  avouch,"  or  profess 
openly,  their  acceptance  of  God  as  their  God,  and 
their  determination  to  obey  his  will  in  all  things ; 
and  such  are  the  engagements  which  we  also  are 


218.1  COVENANTING  WITH  GOD  EXPLAINED.  411 

called  to  take  upon  ourselves  under  the  Christian 
dispensation : 

1.  To  accept  God  as  our  God — 

[The  Jews  had  most  satisfactory  evidence  that  Jehovah 
was  the  only  true  God,  and  that  he  alone  was  worthy  to  be 
worsliipped  and  adored.  But,  great  as  were  the  evidences  of 
his  kindness  towards  them,  they  are  nothing  in  comparison  of 
the  demonstrations  of  his  love  to  us.  The  gift  of  his  only  dear 
Son  to  die  for  us  must  for  ever  eclipse  every  other  expression  of 
his  love^:  and  this  pecuHarly  distinguishes  the  view  in  which 
we  are  to  accept  him :  we  must  regard  him  as  our  incarnate 
God,  as  "  God  in  Christ  Jesus,  reconciling  the  world  unto 
himself,  and  not  imputing  their  trespasses  unto  them."  Think  a 
moment  what  is  implied  in  such  an  acceptance  of  God :  it  sup- 
poses, that  we  feel  our  guilty,  helpless,  and  hopeless  state  by 
nature ;  that  we  see  the  suitableness  and  sufficiency  of  the  pro- 
vision which  God  has  made  for  us  in  the  Son  of  his  love ;  and 
that  we  are  determined  to  have  no  dependence  on  any  thing 
but  on  the  meritorious  death  and  the  all-sufficient  grace  of  the 

Lord  Jesus 

But  it  is  not  merely  a  secret  determination  which  God  re- 
quires: that  determination  must  be  avoioed;  we  must  "  avouch" 
him  to  be  the  Lord  our  God.  We  must  not  be  ashamed  of 
Christ,  but  must  "  confess  him  before  men,"  and  be  as  bold  in 
acknowledging  him,  as  the  vmgodly  are  in  their  allegiance  to 
the  god  of  this  world ] 

2.  To  act  towards  him  as  becomes  us  in  that 

relation — 

[Universal  obedience  to  his  commands  was  promised  by 
the  Jews  of  old ;  and  the  same  must  be  promised  by  us  also. 
We  need  not  attempt  to  discriminate  between  the  various 
terms  here  used:  this  we  are  sure  is  intended  by  them,  that  we 
are  to  yield  obedience  to  the  tvhole  of  his  will  as  far  as  we 
know  it,  neither  regarding  any  thing  as  unworthy  of  our  notice, 
nor  any  thing  as  too  difficult  for  us  to  perform:  we  must 
"  hearken  to  his  voice,"  as  the  angels  in  heaven  do^,  with  an 
unwearied  solicitude  to  know  more  of  his  will,  and  an  incessant 
readiness  to  comply  with  the  first  intimations  of  it.  We  must 
be  searching  and  meditating  continually  to  find  out  what  he 
speaks  to  us  in  his  written  word;  and  be  listening  also  atten- 
tively to  the  still  small  voice  of  his  Spirit,  speaking  to  us  in 
our  consciences :  and,  whatever  we  ascertain  to  be  his  mind  and 
will,  that  we  are  to  do  without  hesitation,  and  without  reserve. 
Now  this  we  must  determine  through  grace  to  do.    We  must 

a  Rom,  V.  8.  ^  Ps.  ciii.  20. 


412  DEUTERONOMY,  XXVI.  17—19.        [218. 

not  come  to  God  only  as  a  Saviour  to  deliver  us,  but  also  as  a 
Lord  to  govern  us :  and  we  must  resolve  that  henceforth  "  no 
other  Lord  shall  have  dominion  over  us."  Nor  must  this  deter- 
mination be  kept  secret:  this  also  must  be  avoived :  we  must  let 
it  be  seen  "whose  we  are,  and  whom  we  serve;"  and  must 
e\ince  a  firmness  in  liis  service  which  neither  the  terrors  nor 
allurements  of  the  world  can  ever  shake ] 

Precisely  corresponding  with  our  engagements  are, 

II.  Our  covenant  advantages — 

God  affords  us  ample  encouragement  to  "  lay  hold 
on  his  covenant ;"  for  he  avows  his  determination, 

1.  To  own  us  as  his  people — 

[The  very  moment  that  we  look  to  Christ  as  "  all  our  sal- 
vation and  all  our  desire,"  God  will  set  liis  seal  vipon  us  as 
"  his  peculiar  treasure."  Just  as  a  person  who  has  bought  any 
thing  of  great  value,  regards  it  from  that  moment  as  his  own 
property,  and  uses  all  proper  methods  for  the  securing  the  full 
possession  of  it,  so  does  God:  "  he  sets  apart  him  that  is  godly 
for  himself:"  he  gives  "  his  angels  charge  over  him,"  and 
"  avouches'"  him  from  that  day  to  be  "  his  purchased  posses- 
sion." He  "  avouches"  it,  I  say,  and  makes  it  manifest  both 
to  the  man  himself  and  to  the  world  around  him.  To  the  man 
himself  he  gives  "  a  Spirit  of  adoption,  enabling  him  to  cry, 
Abba,  Father,"  and  to  ascertain,  by  "  the  witness  of  that 
Spirit,  that  he  is  a  child  of  God*^."  To  the  world  around  him 
also  he  makes  it  manifest,  by  enabling  him  to  "  walk  as  Clu-ist 
walked,"  and  "  to  shine  as  a  light  in  the  midst  of  a  dark  be- 
nighted world."  Instantly  does  the  change  in  him  become 
apparent,  so  that  his  friends  and  neighbours  cannot  but  confess 
that  he  is  a  new  creature:  and,  though  some  will  ascribe  the 
change  to  one  thing,  and  some  to  another,  they  are  constrained 
to  acknowledge,  that  his  new  mode  of  life  is  such  as  they  can- 
not attain  to,  and  such  as  approves  itself  to  be  the  very  work  of 
God  himself.] 

2.  To  bestow  on  us  blessings  worthy  of  that  rela- 
tion— 

[The  first  thing  which  the  child  of  God  desires,  is  holiness: 
and  behold,  as  soon  as  ever  he  embraces  the  Christian  covenant, 
God  engages  to  make  him  holy,  and  to  enable  him  "  to  keep  all 
his  commandments."  This  is  a  peculiar  point  of  difference 
between  the  Jewish  covenant  and  ours,  as  we  have  already 
observed ;  and  it  is  that  which  is  our  greatest  encom-agement 
under  the  consciousness  we  feel  of  our  own  weakness.     God 

"  Rom.  viii.  15,  IG. 


218.1  COVENANTING  WITH  GOD  EXPLAINED.  413 

"  will  put  his  Spirit  within  us,  and  cause  us  to  walk  in  his 
statutes,  &c.'^"  This  is  actually  a  part  of  his  covenant  en- 
gagements ;  and  must  be  esteemed  by  us  as  our  security  for  the 
enjoyment  of  all  our  other  advantages. 

Together  with  this  does  God  midertake  to  give  us  the  most 
exalted  honour  and  happiness :  "  he  will  make  us  high  above  all 
people  in  praise,  and  in  name,  and  in  honour."  "  Behold,"  says 
the  Apostle,  "  what  manner  of  love  the  Father  hath  bestowed 
upon  us,  that  we  should  be  called  the  sons  of  God!"  Yes, 
he  "  calls  us  not  servants,  but  friends,"  yea,  "  sons  and  daugh- 
ters of  the  Lord  Almighty."  For  us  has  he  prepared  crowns 
and  kingdoms,  that  we  may  "  sit  with  him  on  his  throne,"  and 
be  partakers  of  his  glory  for  ever  and  ever.  This,  and  infinitely 
more  than  language  can  express,  has  "  God  prepared  for  them 
that  love  him,"  and  that  embrace  "  his  covenant  of  life  and 
peace :"  and  he  pledges  his  truth  and  faithfulness  for  the  per- 
formance of  his  word. 

O  Christian,  what  advantages  are  these !  what  tongue  can 
ever  utter  them ;  what  imagination  can  ever  conceive  of  them 
aright !  Know  however,  that,  unspeakable  as  they  are,  they 
are  all  thy  rightful  portion,  thine  everlasting  inheritance.] 

Application — 

Twice  is  the  expression  used,  "  this  day ;"  "  this 
day  thou  hast  avouched ;"  and  "  this  day  God  has 
avouched,  &c."  Permit  me  then  to  ask.  Have  you 
ever  knozmi  such  a  day  as  this,  a  day  wherein  you 
have  solemnly  surrendered  yourselves  to  God  as  his 
redeemed  people,  with  a  full  determination  to  serve 
him  with  your  whole  hearts ;  and  a  day  wherein  he 
has  "  manifested  himself  to  you  as  he  does  not  unto 
the  world,"  and  "  sealed  you  with  the  Holy  Spirit  of 
promise,  as  the  earnest  of  your  inheritance?" 

To  those  who  have  known  such  a  day: 

[Perhaps  you  were  brought  to  it  through  many  and  severe 
afflictions'^;  but  have  you  ever  regretted  for  a  moment  the 
means  by  which  such  a  blessed  end  has  been  accomplished  ? 
We  say  then.  Let  not  the  remembrance  of  that  day  escape 
from  your  minds.  You  cannot  but  recollect  what  a  solemn 
transaction  it  was  between  God  and  your  own  souls;  what 
shame  you  felt  that  ever  you  had  alienated  yourselves  from  him, 
what  gratitude  to  him  for  his  gracious  acceptance  of  you,  what 
a  determination  to  live  entirely  to  his  glory,  and  what  a  per- 
suasion that  you  could  never  be  base  enough  to  forget  the 

"1  Ezek.  xxxvi.  25—27.  ^  Zech.  xiii.  9.  Ezek.  xx.  37. 


414  DEUTERONOMY,  XXVI.  17—19.        [218. 

engagements  of  that  day.  But  do  you  not  find  that  the  good 
impressions  have  been  greatly  weakened,  and  that,  whilst  the 
ardour  of  your  will  and  affections  has  cooled,  little  remains 
except  the  convictions  of  your  judgment  ?  Ah !  beware  of 
"  leaving  your  first  love,"  or  of  resting  satisfied  with  past  ex- 
periences. Know  that  it  is  not  on  any  one  day  that  these 
transactions  must  be  realized,  but  every  day  of  yovu'  lives. 
You  should  be  again  and  again  renewing  your  vows  mito  the 
Lord,  and  be  daily  occupied  in  fulfilling  them.  Look  to  it 
then,  that  neither  the  cares  of  the  world,  nor  the  deceitfulness 
of  riches,  nor  the  lusts  of  the  fiesh,  nor  the  fear  of  man,  nor  any 
other  thing,  "  choke  the  good  seed  within  you,  or  prevent  your 
bringing  forth  fruit  unto  perfection."] 

To  those  who  wish  for  such  a  day, 

[(For  we  trust  that  such  there  are  amongst  us,  who  yet 
cannot  speak  of  such  a  day  as  past,)  we  would  earnestly  suggest 
some  necessary  cautions. 

Delay  not  thus  to  give  yourselves  up  to  God :  but  be  par- 
ticularly on  your  guard  not  to  do  it  in  a  legal,  self-righteous, 
self-dependent  spirit.  There  are  two  mistakes  which  are  very 
generally  made,  wliich  yet  are  of  most  fatal  consequence :  the 
first  is,  that  our  covenant-engagements  relate  only  to  the  per- 
formance of  our  duties ;  whereas  they  relate  primarily  to  our 
acceptance  of  God  as  our  reconciled  God  in  Christ  Jesus :  and 
the  second  is,  that  we  are  to  found  all  our  hopes  of  covenant 
advantages  on  our  own  obedience ;  whereas  we  should  regard 
them,  not  as  purchased  by  us,  but  as  bestowed  on  us  in  the 
covenant,  and  as  seciu'ed  to  us  in  Christ  Jesus.  Happy  would 
it  be,  if  this  matter  were  more  clearly  vinderstood :  it  lies  at 
the  very  root  of  all  our  comfort,  and  of  all  our  stabiHty :  till 
we  see  all  our  holiness  secured  to  us  as  well  as  required  of  us, 
we  shall  never  rely  as  we  ought  on  the  promises  of  God,  or 
give  to  him  the  glory  due  unto  his  name.  See  how  the  cove- 
nant is  expressed  by  an  inspired  prophet :  not  only  does  it  say, 
"  They  shall  be  my  people,  and  I  will  be  their  God,"  but,  to 
secure  their  part  of  the  covenant  as  well  as  God's,  God  promises 
"  not  to  turn  away  from  them,  or  to  suffer  them  to  turn  away 
from  him^"  Thus  is  "  the  covenant  ordered  in  all  things,  and 
therefore  sure  : "  but  it  is  sure  to  those  only  who  lay  hold  on 
it  with  a  just  apprehension  of  its  nature,  and  a  simple  depen- 
dence on  its  provisions.] 

Those,  who  have  no  idea  of  any  such  day, 

[May  probably  be  found  amongst  us.  There  are  some  who 
seem  to  take  credit  to  themselves  for  never  having  made  any 
profession  of  religion  at  aU.     But  can  they  suppose  that  this  is 

f  Jer.  xxxii.  38 — 41. 


219.]  THE  EXCELLENCY  OF  THE  MORAL  LAW.  415 

any  excuse  for  their  irreligion,  or  that  it  invalidates  their  obKga- 
tion  to  serve  the  Lord?  See  the  solemn  injunction  that  precedes 
the  text^:  can  they  make  that  void  ?  See  what  is  the  prophet's 
description  of  things  under  the  gospel  dispensation '^ :  there 
not  only  are  the  Lord's  people  represented  as  encouraging  one 
another  to  covenant  thus  with  God,  but  the  state  of  their  minds 
is  accurately  delineated,  and  the  whole  mode  of  their  proceed- 
ing described.  Be  it  known  then  that  this  is  the  duty  of  every 
one  amongst  us.  If  we  would  have  God  for  our  portion  in  a 
better  world,  we  must  accept  him  now  :  and,  if  we  would  be 
his  people  in  a  better  world,  we  must  give  ourselves  up  to  him 
now.  To  make  excuses  is  vain.  This  duty  is  paramount  to 
every  other :  and  therefore  we  call  upon  all  of  you  this  day  to 
"  avouch  God  for  your  God,"  that  he,  in  the  day  of  judgment, 
may  acknowledge  you  as  his  nsdeemed  people.] 

g  ver.  16.  ^  Jer.  1,  4,  5. 


CCXIX. 

THE  EXTENT  AND  EXCELLENCY  OF  THE  MORAL  LAW. 

Deut.  xxvii.  26.   Cursed  be  he  that  confirmeth  not  all  the  words 
of  this  law  to  do  them  :  And  all  the  people  shall  say,  Amen. 

THE  law  here  spoken  of  is  the  moral  law^  This 
every  person  is  bound  to  keep  in  its  utmost  extent. 
The  curse  of  God  is  denounced  against  every  violation 
of  it.  This  sanction,  tremendous  as  it  is,  should  be 
universally  approved.  Hence  God  commanded  his 
people  to  express  their  approbation  of  it.  '^  Amen" 
in  Scripture  signifies  an  affirmation^  or  a  wish''.  The 
adding  of  "  Amen"  to  the  doctrine  of  the  text  implies, 

L  An  assent  to  its  truth — 

The  doctrine  is,  that  the  law  of  God  curses  us  for 
one  offence.  This  is  often,  through  ignorance  of  the 
Scriptures,  denied;  but  it  may  be  established  by  a 
cloud  of  witnesses. 

[Death  is  declared  to  be  the  necessary  fruit  of  sin*^.  Every 
deviation  from  the  line  of  duty  subjects  us  to  God's  wrath '^. 
An  idle  woi-d  is  sufficient  to  condemn  us^.     The  most  secret 

^  Several  particulars  of  the  moral  law  are  enumerated  from  ver.  15 
to  the  end  ;  and  here  it  is  mentioned  summarily,  as  comprehending 
the  whole.  i)  John  ill.  3.  «  Matt.  vi.  13. 

1  Jam.  i.  15.  e  Rom.  i.  18.  f  Matt.  xii.  36. 


416  DEUTERONOMY,  XXVII.  26.  [219. 

thought  is  punishable  by  oiu*  Judged.  Omissions  of  duty  will 
entail  on  us  the  same  judgments'".  A  violation  of  the  law  in 
one  point  ensures  condemnation  as  truly,  though  not  as  severely, 
as  a  rejection  of  the  whole'.  One  single  transgression  brought 
misery  on  the  whole  world '^;  and  this  was  agreeable  to  the 
terms  of  the  Adamic  covenant'.  St.  Paul  speaks  of  this 
penalty  as  still  in  force  ™.  He  even  cites  the  very  words  of  the 
text  in  proof  of  the  doctrine  which  we  deduce  from  them". 
Hence  the  law  is  called  "  a  ministration  of  death."] 

None,  however,  will  cordially  assent  to  the  truth 
of  this  doctrine  till  they  see  ground  for, 

II.  A  confession  of  its  reasonableness — 

The  law,  both  in  its  extent  and  sanctions,  is  highly 
reasonable".  That  one  sin  may  reasonably  subject 
us  to  condemnation  appears. 

From  analogy — 

[Offences  in  civil  society  are  rated  according  to  the  dignity 
of  the  person  against  whom  they  are  committed  p.  Now  sin  is 
committed  against  an  infinitely  great  and  good  God.  Hence  it 
contracts  an  inexpressible  malignity.  Moreover  one  act  of 
treason  is  punished  with  death.  Nor  is  this  judged  unreason- 
able in  human  governments.  Why  then  may  not  the  death  of 
the  soul  be  annexed  to  every  instance  of  rebellion  against  God 'i?] 

From  the  nature  of  sin — 

[Sin  dishonours  God,  takes  part  with  Satan,  and  tmfits  for 
heaven.    Are  these  such  Kght  evils,  that  they  not  only  may,  liut 

s  Eccl.  xii.  14.  ii  Matt.  xxv.  30.  »  Jam.  ii.  10. 

k  Rom.  V.  12,  18,  19.  i  Gen.  ii.  17. 

"1  Rom.  vi.  23.  It  is  not  said  that  death  is  the  wages  of  much  or 
heinous  sin,  but  of  sin,  1.  e.  of  any  and  every  sin. 

n  Gal.  iii.  10. 

°  We  would  not  be  understood  to  make  the  doctrine  depend  on  its 
reasonableness,  and  much  less  on  our  statement  of  its  reasonableness  : 
we  only  wish  to  vindicate  it  from  the  objections  which  unhumbled 
reason  woidd  bring  against  it.  If  we  were  not  able  to  urge  one  reason 
in  its  defence,  it  were  quite  sufficient  to  say,  '  God  has  revealed  it, 
and  therefore  it  must  be  reasonable  ; '  for  nothing  can  be  unreason- 
able which  proceeds  from  him. 

P  Should  we  strike  an  inferior,  an  equal,  a  superior,  a  benefactor, 
a  parent,  a  sovereign,  the  offence  would  proportionably  rise  ;  so  that, 
what  in  one  case  might  be  expiated  by  a  small  fine,  in  another  would 
be  counted  worthy  of  death. 

<i  Is  not  God's  majesty  to  be  regarded  as  well  as  man's  ?  and  liis 
government  to  be  supported  as  well  as  man's  ? 


219.1  THE  EXCELLENCY  OF  THE  MORAL  LAW.  417 

must  be  overlooked  ?  Is  God  forced  to  honour  those  who  dis- 
honour him  ?  Has  not  He  as  much  right  to  be  our  enemy,  as 
we  have  to  be  his  ?  When  he  sees  us  destitute  of  any  love  to 
him,  is  he  bound  to  renew  our  hearts  that  we  may  be  capable 
of  enjoying  him  ?  Is  he  unjust  if  he  leave  us  to  eat  the  fruit 
of  our  own  way"^? 

But  an  extorted  confession  of  its  reasonableness  is 
not  sufficient — 

God  requires  of  us  further, 

III.  An  acknowledgment  of  its  excellency — 

The  law  thus  sanctioned  is  truly  excellent :  any 
other  would  have  been  less  worthy  of  the  great  Law- 
giver— 

[Had  it  required  less  than  perfect  obedience,  or  had  the 
penalty  of  transgressing  it  been  no  more  than  a  temporary 
punishment,  neither  his  holiness  nor  his  justice  had  been  so 
cons^jicuous.] 

Any  other  would  have  been  more  ruinous  to  man — 

[A  permission  to  violate  that  law  in  ever  so  small  a  degree 
would  have  been  a  licence  to  make  ourselves  miserable.  Had 
death  been  annexed  to  maiiy  transgressions,  and  not  to  one,  we 
should  have  been  at  a  loss  to  know  om*  state.  We  should  have 
been  with  more  difficulty  di'awn  from  seeking  righteousness 
by  our  obedience  to  the  law.  We  should  have  seen  less  evil 
in  transgressing  it.  We  should  have  been  less  anxious  to 
obtain  an  interest  in  Christ.  Thus,  though  mercy  is  provided, 
we  should  have  been  less  Hkely  to  obtain  it,  or  to  secure  its 
continuance.] 

Any  other  would  have  been  less  honowrahle  to 
Christ — 

[He  would  have  endured  less  suffering  for  us.     His  inter- 

"^  Is  it  unreasonable  that  God  should  vindicate  his  own  honour  ? 
Are  we  at  liberty  to  insult  him,  and  he  not  to  punish  us  ?  May  we  be 
his  enemies,  and  must  he  treat  us  as  friends  ?  When  our  first  parents 
sinned,  was  God  obliged  to  remedy  the  evil  they  had  brought  upon 
themselves  ?  Might  he  not  have  left  them,  as  he  had  already  left  the 
fallen  angels  ?  Was  there  any  necessity  that  God  should  assume  the 
human  nature,  and  offer  himself  a  sacrifice  for  his  creatures'  sin  ?  If 
so,  they,  even  after  their  fall,  might  have  disdained  to  ask  for  heaven 
as  a  gift ;  they  might  still  have  demanded  it  as  a  debt.  Then  God 
is  vmder  a  law,  and  we  are  free  from  a  law  ;  we  are  free  to  live  as  we 
please  ;  and  he  is  under  a  necessity  to  save  us  at  all  events.  The 
absurdity  of  such  positions  is  obvious. 

VOL.  II.  -  E  E 


418  DEUTERONOMY,  XXVII.  26.  [219. 

position  for  us  had  been  less  needed ;  it  would  have  discovered 
far  less  love.  The  obligations  conferred  by  it  wovJd  have  been 
comparatively  small.  He  would  have  been  less  honoured  by 
all.  Some  would  have  been  saved  vdthout  his  aid.  Many 
would,  to  eternity,  have  ascribed  the  honour  of  their  salvation 
to  themselves.] 

In  this  view  ''  the  ministration  of  death  was  glo- 
rious ' " — 

Such  a  discovery  of  its  excellency  will  immediately 
produce, 

IV.  An  approbation  of  it  with  respect  to  our  own 
particular  case — 

A  person  taught  of  God  will  cordially  approve  of 
this  law :  he  will  love  it  as  the  means  of  humbling 
him  in  the  dust — 

[It  discovers  to  him,  as  in  a  glass,  his  manifold  transgres- 
sions. It  convinces  him  of  his  desert  of  punishment.  It 
shews  him  the  impossibility  of  making  reparation  to  God.  It 
constrains  him  to  cry,  "  Save,  Lord,  or  I  perish ! "  And  thus 
it  brings  him  to  the  state  he  most  desires  *.] 

He  will  delight  in  it  as  endearing  Christ  to  his 
soul — 

[The  depth  of  his  disorder  makes  him  value  the  Physician. 
He  sees  his  need  of  one  to  "  bear  the  iniquity  of  his  holy 
things"."  He  finds  that  Christ  is  set  forth  lor  tliis  very  pur- 
pose ^.     Hence  he  rejoices  in  Christ  as  his  Almighty  Saviour.] 

Such  an  approbation  of  it  was  expressed  by  Jere- 
miah^. St.  Paul  also  highly  commends  it  in  this 
view'';  and  every  true  Christian  can  adopt  his  words ^> 

Application — 

[Let  us  study  tliis  law  as  a  covenant.  Let  us  acknow- 
ledge our  condemnation  by  it.  Let  it  serve  as  a  "  schoohnaster 
to  bring  us  to  Christ^."  Let  that  declaration  be  the  grotmd 
of  our  hope  '^.] 

s  2  Cor.  iii.  7, 9, 10, 1 1 .        *  Luke  xviii.  13.       "  Exod.  xxviii.  38. 
^  Rom.  X.  4.  y  Jer.  xi,  3,  5.  ^  Rom.  vii.  12. 

a  Rom.  vii.  22.  ^^  Gal.  iii.  24.  <=  Gal.  iii.  13. 


220.]  THE  DUTY  OF  FEARING  GOD.  419 

ccxx. 

THE    DUTY    OF    FEARING  GOD. 

Deut.  xxviii.  5S,  59.  If  thou  wilt  not  observe  to  do  all  the  words 
of  this  Lmv  that  are  written  in  this  book,  that  thou  may  est 
fear  that  glorious  and  fearful  name,  The  Lord  thy  God,- 
then  the  Lord  will  make  thy  plagues  wonderful. 

WE  admire  the  fidelity  of  Moses,  who  "  declared 
to  Israel  the  whole  counsel  of  God,"  ''  not  withhold- 
ing from  them  any  thing  whereby  they  might  be  pro- 
fited." To  dehver  such  warnings  as  are  contained 
in  this  chapter,  must  have  been  inexpressibly  painful 
to  him.  But  he  had  no  alternative,  unless  indeed  he 
would  subject  himself  to  all  the  curses  here  de- 
nounced ;  and  involve  himself,  as  well  as  them,  in  all 
the  consequences  of  his  unfaithfulness  and  conceal- 
ment. Brethren,  the  same  necessity  hes  on  us  also : 
we  must,  at  the  peril  of  our  souls,  deliver  all  that  God 
has  commissioned  us  to  declare  :  and,  if  we  fail  to  do 
so,  not  only  will  ''  you  perish  in  your  iniquities,  but 
your  blood  will  be  required  at  our  hands  ^"  Bear 
with  me,  then,  I  pray  you,  whilst  with  becoming 
fidelity  I  set  before  you, 

I.  What  God  requires  of  us — 

God  is  indeed  a  great  and  glorious  Being,  "  a  God 
of  terrible  majesty ^"  "before  whom  the  pillars  of 
heaven  tremble,  and  are  astonished  at  his  reproofs" 
And  he  requires  that  "  we  fear  his  glorious  and  fear- 
ful name."     He  requires  that  we  regard  him, 

1 .  With  reverential  awe — 
[Truly  "  he  is  greatly  to  be  feared,  and  to  be  had  in  re- 
verence of  all  them  that  are  round  about  him."  When  he 
came  down  upon  Mount  Sinai  in  the  presence  of  all  Israel, 
not  a  soul  except  Moses  was  suffered  to  approach  him  :  and, 
if  even  a  beast  had  touched  the  mountain,  it  must  immediately 
be  slahi.  So  great  was  the  terror  which  his  presence  inspu-ed, 
that  even  "  Moses  himself  said,  I  exceedingly  fear  and  quake '^." 
And  he  is  still  the  same  God,  though  he  do  not  manifest  him- 
self m  the  same  way.    Yes,  under  the  New  Testament,  as  well 

a  Ezek.  xxxiii.  8.  b  Job  xxxvii.  22. 

c  Job  xxvi.  11.  d  Heb.  xii.  20,  21. 

E  E  2 


420  DEUTERONOMY,  XXVIII.  58,  59.       [220. 

as  the  Old,  we  are  taught  to  bear  this  in  mind,  that  "  our  God 
is  a  consuming  fire,  and  never  to  be  approached  but  with 
reverence  and  godly  fear*."] 

2.  With  obediential  love — 

[This  is  the  point  more  especially  noticed  in  the  passage 
before  us :  and  wherever  the  fear  of  God  is,  it  must  of  neces- 
sity manifest  itself  in  this  way.  There  will  be  a  real  desire  to 
please  God ;  and  a  full  conviction,  that  every  command  of  his 
is  "  holy,  and  just,  and  good."  Nothing  will  be  deemed  "  an 
hard  saying ; "  nothing  be  accounted  "  grievous."  We  shall 
not  wish  for  any  limit  to  our  obedience ;  but  shall  regard  the 
entire  surrender  of  our  souls  to  him  as  a  reasonable  ser^ice. 
This  is  the  conclusion  to  which  Solomon  came,  after  carefully 
weighing  the  whole  matter :  "  Fear  God  and  keep  his  com- 
mandments :  for  this  is  the  whole  duty  (and  end,  and  happmess) 
of  man  ^."] 

3.  With  undivided  attachment — 

[God  will  not  endure  a  rival  in  our  affections.  He  must 
have  the  whole  heart :  and  the  person  who  shall  dare  to  offer 
him  "  a  divided  heart,  shall  surely  be  found  guilty  before 
him^."  It  is  true,  we  do  not  give  way  to  gross  idolatry,  like 
those  to  whom  our  text  was  addressed:  but  if  we  look  into 
"  the  chambers  of  imagery"  within  us,  we  shall  find  as  many 
idols  as  ever  were  worshipped  in  the  time  of  Israel's  most  de- 
termined apostasy^.  And  "  God  is  still,  as  he  ever  was,  a 
jealous  God,"  that  "  will  not  have  his  glory  given  to  another:" 
yea,  "  his  very  name  is,  Jealous^"  Know,  then,  that  you  must 
not  "  set  your  affections  on  any  thing  here  below,"  but  have 
them  aU  concentrated  on  him,  fearing  nothing,  desiring  nothing, 
confiding  in  nothing,  in  comparison  of  him.  Father,  mother, 
wife  and  childi'en,  houses  and  lands,  yea,  and  our  own  life 
also,  must  all  be  subordinated  to  him,  and  sacrificed  for  him, 
whensoever  our  duty  to  him  shall  call  for  it.  We  must  love 
and  serve  him,  liim  supremely,  him  only,  him  exclusively.] 

Hear,  then,  I  entreat  you, 

II.  What  we  must  expect  at  his  hands,  if  we  comply 
not  with  his  requisition — 

The  Lord  made  the  plagues  of  his  people  truly 
wonderful.  Never  since  the  world  began  was  any 
nation  visited  with  such  heavy  judgments  as  they"", 
nor  will  there  ever  be  the  like  again,  even  to  the  end 

e  Heb.  xii.  28,  29.  '  Eccl.  xii.  ]  3.  s  Hos.  x.  2. 

h  Ezek.  viii.  9—12.  i  Exod.  xxxiv.  14.       ^  Lam.  i.  12. 


THE  DUTY  OF  FEARING  GOD.  421 


"a 


220.] 

of  tirne^  They  are,  and  were  designed  to  be, 
sign  unto  us""."  Truly,  then,  if  we  fear  not  God, 
"  our  plagues  also  shall  be  wonderful."  They  shall 
be  wonderful, 

1.  Here — 

[Look  at  the  different  nations  of  the  world,  and  see  what 
tormentors  they  are  to  each  other.  Behold  also  the  famines, 
pestilences,  earthquakes,  which  God  sends  at  different  times, 
as  "  avengers  of  his  quarrel"  with  those  who  rebel  against 
him.  See,  too,  the  whole  frame  of  society,  whether  in  larger 
bodies  or  in  private  families ;  and  behold  what  feuds  obtain 
amongst  them,  insomuch  that  there  is  scarcely  a  body  to  be 
found,  the  members  of  which  are  not  arrayed  more  or  less  in 
mutual  hostility,  and  contributing  to  each  other's  disquiet. 
Take  all  the  different  individuals  of  mankind ;  there  is  scarcely 
one  who  has  attained  the  age  of  manhood,  or,  at  all  events, 
been  long  settled  in  the  world,  without  having,  in  some  respect 
or  other,  his  very  hfe  embittered  to  him,  so  that  at  times,  if 
there  had  been  no  future  state  of  existence,  he  would  have 
almost  wished  for  death  as  a  release  from  his  troubles.  Mark 
the  tempers  which  agitate  men's  minds,  and  the  curse  which 
there  is  even  upon  their  blessings,  insomuch  that  those  who 
most  abound  in  this  world's  goods  are  not  unfrequently  the 
most  miserable  of  mankind.  Thus,  even  in  this  world,  does 
God  fulfil  his  threatening  in  our  text,  and  *'  make  our  plagues 
wonderful."] 

2.  Hereafter — 

[Who  can  conceive  a  soul,  at  its  first  entrance  into  the 
invisible  world,  beholding  all  at  once  the  face  of  an  angry  and 
avenging  God?  How  does  it  start  back  from  him,  and  cry 
to  rocks  and  mountains  to  hide  it  from  his  presence!  Who 
can  conceive  that  soul  hearing  from  its  Judge  those  terrific 
words,  "  Depart,  accursed,  into  everlasting  fire  prepared  for 
the  devil  and  his  angels?"  Who  can  conceive  heU  opening  for 
its  reception,  and  the  man  cast,  body  and  soul,  "  into  the  lake 
of  fire  and  brimstone,"  "  where  the  worm  of  an  accusing  con- 
science never  dieth,  and  the  fire  is  never  quenched?"  Who 
can  conceive  the  soid's  retrospect  of  the  mercies  it  has  despised, 
and  the  opportunities  it  has  for  ever  lost  ?  and,  above  all,  who 
can  conceive  its  prospects  of  eternity,  as  the  duration  of  all  the 
misery  to  which  it  is  consigned?  Say,  Beloved,  whether  then 
the  plagues  will  not  be  wonderful  ?  Now  they  may  be  laughed 
at  and  despised :  but  when  this  cup  of  God's  indignation  shall 
be  put  into  the  sinner's  hands,  and  he  is  left  to  drink  it  to  the 

1  Mark  xiii.  19.  ^  ver.  46. 


422  DEUTERONOMY,  XXIX.  4.  [221. 

very  dregs,  there  wdll  be  an  end  of  all  liis  laughter,  and  to 
all  eternity  will  he  be  occupied  in  "  weeping  and  wailing  and 
gnashing  his  teeth."] 

Behold,  then — 

["  I  now  set  hfe  and  death  before  you."  Say,  which  of 
the  two  ye  will  choose.  If  ye  doubt  the  fulfilment  of  God's 
threatenmgs,  read  the  sad  catalogue  of  woes  that  were  de- 
nounced against  the  Jews,  and  tell  me  if  so  much  as  one  of 
them  has  failed  of  its  accompHshment.  Indeed,  my  Brethren, 
every  Jew  you  see  is  a  witness  for  God,  that  His  word  shall 

be  fulfilled  in  aU.  its  fearful  extent But,  on  the  other 

hand,  let  me  say,  that  the  converse  of  our  text  is  also  true. 
Yes,  if  you  fear  and  obey  the  Lord,  your  blessings  also  shall 
be  wonderful.  Even  in  this  world  "  the  peace  of  God's 
obedient  people  passeth  all  understanding,"  and  their  joy  is 
often  unspeakable  and  glorified.  And  if  you  could  follow  a 
beheving  soul  into  the  eternal  world  ;  if  you  could  behold  it 
when  first  it  is  introduced  into  the  presence  of  its  God  and 
Saviour ;  if  you  coiild  see  it,  whilst  the  Judge  of  quick  and 
dead  is  pronouncing  that  laudatory  sentence,  "  Well  done,  good 
and  faithful  servant,  enter  thou  into  the  joy  of  thy  Lord ;"  if, 
further,  you  could  behold  it  in  the  very  bosom  of  its  God, 
invested  with  a  happiness  which  can  never  be  interrupted,  and 
a  glory  that  shall  never  end ;  then  you  would  say  that  its 
blessedness  is  truly  wonderful.  Why,  then,  brethren,  should 
you  not  seek  this  bliss  ?  Why  will  you  cast  it  all  away,  and 
treasure  up  for  yourselves  the  sad  alternative,  even  the  misery 
that  shall  endure  for  evermore  ?  I  pray  you,  be  wise  in  tune ; 
and  consider  your  latter  end,  ere  it  be  too  late !  And  I  pray 
God,  that  what  has  been  spoken  may  no^v  be  so  impressed 
upon  your  minds,  that  that  which  took  place  in  Jerusalem  may 
never  be  realized  in  you :  "  She  remembered  not  her  latter 
end;  therefore  she  came  do^vn  wonderfully"."] 

"  Lam.  i.  9. 

CCXXI. 

men's  blindness  in  spiritual  things. 

Deut.  xxix.  4.     The  Lord  hath  not  given  you  an  heart  to  per- 
ceive, and  eyes  to  see,  and  ears  to  hear,  unto  this  day. 

THERE  is  nothing  more  comforting  to  a  minister, 
than  to  see  **  the  word  of  the  Lord  rmmincr  and 
glorified"  amongst  the  people  of  his  charge.  On  the 
other  hand,  it  is  extremely  painful  to  him  to  find 
that  his  labours  have  been  in  a  great  measure  in  vain. 


221. J         men's  blindness  in  spiritual  things.  423 

Yet  such  are  the  reflections  which  many  a  faithful 
minister  is  led  to  make,  after  an  attentive  survey  of 
his  ministrations.  The  Prophet  Isaiah  felt  occasion 
to  lament  this,  in  his  day;  saying,  "Who  hath  believed 
our  report?  and  to  whom  hath  the  arm  of  the  Lord 
been  revealed''?"  Our  blessed  Lord  had  but  too  much 
reason  to  make  a  similar  complaint  respecting  the 
issue  of  his  labours  also^.  Thus  we  find  Moses,  after 
the  most  indefatigable  exertions  for  the  space  of  forty 
years,  constrained  to  adopt  towards  the  Jewish  people 
the  language  of  my  text ;  "  The  Lord  hath  not  given 
you  an  heart  to  perceive,  and  eyes  to  see,  and  ears 
to  hear,  unto  this  day."  Would  to  God  that  there 
were  not  grounds,  also,  for  similar  complaint  amongst 
you,  my  Brethren!  But  Christian  fidelity  compels  me 
to  declare,  that  to  a  most  lamentable  extent  these 
words  are  verified  in  this  place :  and,  of  course,  I 
must  open  to  you  the  complaint, 

L    As  uttered  by  Moses  against  the  people  of  his 
charge — 

They  had  "  seen''  with  their  bodily  eyes  all  the 
wonders  that  had  been  wrought  for  them  in  Egypt 

and  the  wilderness But  they  had  no  spiritual 

perception  of  them.     They  understood  not, 

1.  The  true  character  of  that  dispensation — 

[They  viewed  die  various  occurrences  as  so  many  sepa- 
rate and  detached  events ;  and  had  no  idea  of  their  figurative 
import,  no  conception  of  them  as  shadows  of  good  things  to 
come.  They  saw  not  that  more  wonderful  redemption  which 
was  typically  exhibited  to  their  view.  The  paschal  lamb;  led 
them  not  to  the  contemplation  of  their  Messiah,  and  of  the 
deHverance  wliich  he  should  effect  through  the  shedding,  and 
the  sprinkling,  of  his  most  precious  blood.  Their  subsistence 
by  manna,  and  by  water  from  the  rock,  served  not  to  shew 
them  what  it  was  to  live  by  faith  on  the  Son  of  God,  or  to  ex- 
perience in  their  souls  the  refreshing  communications  of  the 
Spirit  of  God.  And  though  they  had  already  seen  a  portion 
given  to  three  of  their  tribes,  yet  did  they  not  contemplate 
the  issue  of  a  believer's  warfare  in  the  possession  of  the  hea- 
venly Canaan.  As  for  the  Law  that  had  been  given  them, 
whether  the  moral  or  ceremonial  law,  they  knew  not  the  true 

=*  Isai.  liii.  1.  ^  John  xii.  37,  38. 


424  DEUTERONOMY,  XXIX.  4.  [221. 

intent  of  either :  they  had  no  idea  of  the  one  as  shutting  them 
up  to  the  only  possible  way  of  salvation  through  faith  in  their 
Messiah,  or  of  the  other  as  shadowing  forth  that  Messiah  in  all 
his  offices.  In  fact,  they  had  no  spiritual  discernment  of  any 
of  these  tilings,  but  were  uninstructed  and  unedified  by  all 
that  they  had  seen  and  heard  "^.j 

2.  The  obligations  which  it  entailed  upon  them — 

[The  very  first  and  most  obvious  effect  of  all  these 
wonders  should  have  been,  to  bring  them  to  the  knowledge 
of  Jehovah  as  the  only  true  God,  and  to  make  them  his  faith- 
ful worshippers  and  adherents  to  the  latest  hoiir  of  their  lives. 
Yet,  behold !  they  had  not  been  dehvered  from  Egypt  three 
months,  before  they  made  and  worsliipped  the  golden  calf: 
yea,  and  all  the  way  through  the  wilderness  they  "  took  up 
the  tabernacle  of  Moloch,  and  the  star  of  their  god  Remphan, 
figures  which  they  made  as  objects  of  their  worship"^,"  in  pre- 
ference to  Jehovah,  whom  thus  they  provoked  to  jealousy,  till 
he  was  constrained  to  pour  forth  his  wrath  upon  them  to  their 
destruction.  It  might  well  be  expected,  too,  that  they  would 
jdeld  up  themselves  to  God  in  a  wilhng  obedience  to  his  Law, 
and  live  altogether  devoted  to  his  service.  But  they  were  "  a 
rebellious  and  stiff-necked  people,"  from  fixst  to  last.  The 
mercies  of  God  could  not  win  them  to  obedience,  nor  his 
judgments  deter  them  from  disobedience.  The  present  and 
future  gratification  of  their  senses  was  all  that  they  desired  : 
and,  if  only  they  had  their  enjoyments,  they  cared  not  whether 
God  were  glorified  or  not. 

We  say  not  that  this  was  the  character  of  all  that  people : 
but  when  we  recollect,  that  of  that  whole  nation  two  only,  of 
all  the  men  that  came  out  of  Egypt,  were  suffered  to  enter  into 
Canaan,  we  cannot  but  fear  that  the  exceptions  were  very  few, 
and  the  great  mass  of  the  people  were  of  the  very  description 
represented  in  our  text.] 

Humiliating  as   this  complaint  is,  we  must  also 
consider  it, 
II.  As  applicable  to  ourselves  at  this  day — 

Infinitely  greater  have  our  advantages  been  than 
those  enjoyed  by  the  Jewish  people.  They  had  the 
shadow  only,  but  we  the  substance.  The  whole 
of  redemption  has  been  set  before  us :  yet  we,  for 
the  most  part,  have  but  a  very  faint  and  inadequate 
conception  of  it.  By  the  great  mass  of  nominal 
Christians, 

c  All  these  hints  admit  of  profitable  enlargement. 
^  Acts  vii.  41 — 43. 


221. J       men's  blindness  in  spiritual  things.  425 

1.  The  nature  of  the  Gospel  is  very  indistinctly 
seen — 

[A  mere  general  notion  of  salvation  by  Christ  may  be 
entertained :  but  of  the  grace  of  the  Gospel,  its  freeness,  its 
fulness,  its  suitableness,  how  little  is  seen !  and  how  far  are 
we  from  "  comprehending  the  length  and  breadth,  and  depth 
and  height  of  the  love  of  Christ "  contained  in  it !  How  few 
amongst  us  have  any  just  views  of  "  the  glory  of  God  in  the 
face  of  Jesus  Christ,"  and  of  all  the  divine  perfections,  as 
united,  and  harmonizing,  and  glorified,  in  this  stupendous 
mystery  !  The  various  offices  of  the  sacred  Three,  all  sus- 
tained and  executed  for  us,  how  little  of  them  is  known  ! 
Indeed,  indeed,  the  generality  of  those  who  call  themselves 
Christians  are  as  dark  with  respect  to  the  excellency  and  glory 
of  the  Gospel,  as  the  Jews  themselves  were  of  the  scope  and 
character  of  their  Law.] 

2.  The  effects  of  it  are  very  partially  experienced — 

[What  might  we  expect  from  those  who  have  been  re- 
deemed by  the  blood  of  God's  only  dear  Son,  and  renewed  in 
their  souls  by  the  operation  of  his  blessed  Spirit  ?  Should  we 
not  be  fvdl  of  admiring  and  adoring  thoughts  of  God  ?  Should 
we  not  be  wrapt,  even  to  the  third  heaven,  in  love  to  Christ? 
Should  we  not  be  "  yielding  up  both  our  bodies  and  our 
souls  to  God,  as  living  sacrifices,  holy  and  acceptable  to  him 
as  our  reasonable  service  ?  "  And  to  what  an  extent  should  we 
not  be  sanctified,  in  all  our  tempers,  dispositions,  and  actions, 
if  we  were  duly  influenced  by  the  principles  of  the  Gospel! 
In  a  word,  if  we  felt  as  we  ought,  methinks  our  every  feeling 
would  be  love,  and  our  every  word  be  praise. 

But  look  at  the  great  majority  of  those  to  whom  the  Gospel 
has  been  ministered,  and  say  whether  any  measure  of  these 
efiects  be  visible  upon  them  ?  Alas  !  it  is  as  true  of  us  as  of 
the  Jews,  that  "  God  has  not  given  us  an  heart  to  perceive, 
or  eyes  to  see,  or  ears  to  hear,  unto  this  day."] 

Let  me  then  address  myself, 

L  To  those  who  are  altogether  blind — 

[Perhaps  you  will  be  disposed  to  say,  "  If  God  has  not 
given  me  this  discernment,  the  fault  is  not  mine."  But  this  is 
a  fatal  error :  for  the  fault  is  altogether  yours.  Had  you 
sought  of  God  the  illuminating  influences  of  his  Spirit,  he 
would  have  opened  your  blind  eyes,  and  unstopped  your  deaf 
ears,  and  renewed  you  in  the  spirit  of  your  mind  :  no  earthly 
parent  woidd  so  readily  bestow  bread  on  his  famished  child,  as 
God  would  have  given  to  you  his  Holy  Spirit  in  answer  to 
your  prayers.     If,  then,  you  "perish  for  lack  of  knowledge," 


426  DEUTERONOMY,  XXIX.  19, 20.        [222. 

it  must  be  ascribed  to  your  oa\ti  obstinate  neglect  of  those 
means  which  God  has  appointed  for  the  attainment  of  spi- 
ritual instruction.] 

2.  To  those  who  think  they  see — 

[Multitudes,  like  the  Pharisees  of  old,  are  ready  to  ask 
with  confidence,  "  Are  we  blind  also?"  To  these  we  reply, 
Let  your  lives  declare :  let  the  fruit  determine  the  quality  of 
the  tree.  Yes,  brethren,  "  if  you  were  mdeed  bhnd,  you 
would  comparatively  have  no  sin :  but  now  ye  say.  We  see ; 
therefore  your  sin  remaineth^."  Your  conceit  and  self-suffi- 
ciency render  your  blindness  tenfold  more  odious,  more  in- 
curable, and  more  fatal ^ 

3.  To  those  whose  eyes  God  has  opened — 

[Verily,  the  mercy  vouchsafed  to  you  is  beyond  measure 
or  conception  great.  You  doubtless  feel  what  a  blessing  the 
gift  of  reason  is,  which  so  elevates  you  above  the  beasts :  but 
far  richer  is  the  gift  of  spiritual  discernment,  which  enables 
you  to  see  "  the  things  of  the  Spirit,"  and  elevates  you  above 
yovir  fellow-men,  even  above  the  wisest  and  greatest  of  the 
human  race.  Compare  the  Apostles  with  the  philosophers 
of  Greece  and  Rome  ;  mark,  not  merely  their  intellectual 
powers,  but  their  moral  habits  and  their  spiritual  attainments ; 
then  will  you  have  some  conception  of  the  mercies  vouch- 
safed to  you,  and  will  appreciate,  in  some  poor  measure,  the 
obhgations  conferred  upon  you.] 

e  John  ix.  40,  41. 

CCXXII. 

DANGER  OF  CARNAL  SECURITY. 

Deut.  xxix.  19,  20.  And  it  come  to  pass,  lolien  lie  heareth  the 
words  of  this  curse,  that  he  bless  himself  in  his  heart,  saying, 
I  shall  have  peace,  though  I  ivalk  i7i  the  imagination  of  mine 
heart,  to  add  drunkenness  to  thirst :  the  Lord  will  not  spare 
him,  hut  then  the  anger  of  the  Lord  and  his  jealousy  shall 
smoke  agaiiist  that  man,  and  all  the  curses  that  are  tvritfen 
in  this  book  shall  lie  upon  him,  and  the  Lord  shall  blot  out 
his  name  from  under  heaven. 

GOD  has  declared  that  he  "  desireth  not  the  death 
of  a  sinner,  but  rather  that  he  should  turn  from  his 
wickedness  and  live :"  and  this  is  abundantly  evident 
from  the  forbearance  which  he  exercises  towards 
sinners,  and  from  the  means  he  has  used  for  their 
restoration   to  his  favour.     When  he  brought  the 


222.1  DANGER  OF  CARNAL  SECURITY.  427 

Israelites  out  of  Egypt,  he  entered  into  covenant 
with  them  on  Mount  Horeb:  and  when  that  whole 
generation  had  perished  in  consequence  of  their  vio- 
lations of  his  covenant,  he  was  graciously  pleased  to 
renew  the  covenant  with  their  children  in  the  land  of 
Moab :  and  the  reason  he  gives  for  that  condescend- 
ing kindness  is,  lest  they  should  presumptuously 
sin,  and  miserably  perish,  after  the  example  of  their 
fathers  ^ 

In  the  words  which  we  have  just  read,  he  intimates, 

I.  The  astonishing  delusion  of  sinners — 

That  the  greatest  part  of  mankind  are  walking  after 
the  imaginations  of  their  own  hearts,  is  evident ;  and 
that  God  denounces  his  vengeance  against  them,  is 
equally  evident :  yet  on  every  side  we  behold, 

1.  Their  fearlessness — 

[God  speaks  to  them  in  the  plainest  terms,  that  "  the  soul 
that  sinneth  shall  die,"  and  that  "  the  wicked  shall  be  turned 
into  hell,  even  aU  the  people  that  forget  God."  They  themselves 
too  cannot  but  acknowledge,  that  "  the  wrath  of  God  is  revealed 
against  all  ungodliness  and  unrighteousness  of  men."  Yet  they 
hear  the  denunciations  of  God's  wi'ath  wdth  perfect  indifference : 
they  account  them  not  worth  the  smallest  consideration  :  yea, 
to  use  the  expressive  language  of  the  Psalmist,  "  they  puff  at 
them''."  '  What  though  they  do  "  set  at  nought  God's  law, 
and  walk  rather  after  the  imagination  of  their  own  hearts  ? " 
What  though  they  do  "  add  drunkenness  to  thirst,"  and  "  draw 
out  sin  as  a  cart-rope'',"  adding  fresh  materials  continually,  and 
drawing  it  out  without  any  intermission  to  an  indefhaite  length, 
will  God  regard  such  trifling  matters  ?  No  :  He  does  not  see 
them,  or  deem  them  worthy  of  his  notice*^.  He  does  indeed 
threaten  to  punish  these  things ;  but  he  will  never  execute  his 
threatenings.'  If  any  menace  their  temporal  welfare,  they  are 
open  enough  to  the  impressions  of  fear,  and  anxious  enough  to 
escape  the  danger :  but  if  God  threaten  them  witli  his  ever- 
lasting displeasure,  they  regard  it  as  an  empty  sound.  Thus 
do  they  cast  off  all  fear  of  God,  and  treat  both  him  and  his 
word  with  the  utmost  contempt^.] 

2.  Their  self-complacency — 

[They  can  see  no  evil  in  sin :  they  are  sensible  that  they 

a  See  ver.  1,  15,  18—20.  ^  Ps.  x.  5.  «  igai.  v.  18. 

<3  Ps.  X.  11.  and  Job  xxii.  13,  14.  e  pg.  x.  13. 


428  DEUTERONOMY,  XXIX.  19,  20.        [222. 

do  not  confonn  to  God's  law ;  (nor  indeed  have  they  any  wish 
to  do  so ;)  but  yet,  though  their  actions  are  not  correct,  their 
hearts  are  good :  they  mean  no  harm  :  they  do  as  they  would 
be  done  by;  and  that,  in  their  estimation,  comprehends  all 
that  is  required  of  them.  It  is  truly  astonishing  to  see  how, 
in  the  midst  of  all  their  iniquities,  men  will  "  Mess  themselves 
ifi  their  hearts,"  as  much  as  if  there  were  nothing  amiss  m  their 
conduct.  They  quite  resent  the  idea  of  being  sinners,  and  of 
deserving  God's  wi'ath  and  indignation :  they  conceive  that  they 
are  very  good  sort  of  people  (as  the  expression  is),  and  deserving 
of  God's  favour.  Thus  it  was  with  the  Jews  of  old;  "The 
temple  of  the  Lord,  the  temple  of  the  Lord,  the  temple  of  the 
Lord  are  these  ^:"  they  thought  that  no  expressions  were  too 
strong  to  characterize  their  goodness.  And  thus  do  sinners  in 
this  day  boast  of  their  goodness :  yea,  not  only  the  moral  and 
sober  do  so,  but  even  the  drunken,  the  sensual,  the  profane  : 
all  are  ready  to  think  themselves  as  good  as  they  need  to  be, 
and  to  answer,  like  the  Youth  in  the  Gospel,  "  What  lack  I 
yet?"  So  blinded  are  they  by  Satan,  and  hardened  through 
the  deceitfulness  of  their  own  hearts  !] 

3.  Their  confidence — 

[They  entertain  no  doubts  or  fears :  they  think  that  all  go 
to  heaven,  and  that  they  must  of  necessity  be  happy  when  they 
die.  "  I  shall  have  peace,"  is  the  bold  assertion  of  every  one 
amongst  them  ;  nor  will  they  suffer  the  safety  of  their  state  to 
be  once  questioned.  On  some  occasions  perhaps  a  suspicion 
arises  in  their  minds  that  it  is  not  quite  so  well  with  them  as 
they  imagine ;  but  in  general  they  go  on  as  assured  of  happiness 
as  if  all  the  promises  of  the  Gospel  were  on  their  side.  Nor 
is  this  only  in  the  thoughtlessness  of  youth  :  their  confidence 
increases  with  their  age  :  and  even  in  death  they  frequently 
retain  it  to  such  a  degree  as  to  feel  no  fear  of  death  :  and  tliis 
delusion  of  theirs  is  considered  by  the  survivors  as  an  evidence 
of  their  final  acceptance.  Well  does  the  prophet  say  of  them, 
"  A  deceived  heart  hath  turned  them  aside,  so  tliat  they  can- 
not deliver  their  souls,  nor  sav.  Is  there  not  a  lie  in  my  right 
hand?"] 

But   God  views  them   with  other  eves,   and  de- 
nounces, 
II.  Their  awful  doom — 

The  terms  in  which  this  is  declared  are  sufficient 
to  alarm  the  most  careless  sinner.  The  wrath  of 
God  is  here  denounced  against  him.  This  must  be 
his  portion :  and  this  doom  is, 

f  Jer.  vii.  4. 


222.1  DANGER  OF  CARNAL  SECURITY.  429 

1.  Infallibly  certain — 

[Sinners  imagine  that  God  cannot  inflict  punishment :  they 
suppose  that  if  not  inconsistent  with  his  justice,  it  would  at  least 
be  contrary  to  his  acknowledged  goodness  and  benignity.  They 
think  that,  when  the  time  comes,  he  wiU  relent,  and  spare 
them.  But,  in  our  text,  he  meets  that  error,  and  declares, 
"  The  Lord  will  not  spare  him."  "  I  have  spared  him  long 
enough,"  the  Lord  will  say:  "  I  bore  with  all  his  wickedness 
for  many  years  :"  "I  waited  long  to  be  gracious  to  him  :"  "  I 
called  to  liim,  but  he  would  not  hear ;  I  entreated  him,  but  he 
refused  to  hearken  :  and  therefore  he  now  may  call,  and  I  will 
not  hear ;  I  wiU  even  laugh  at  his  calamity,  and  mock  when  his 
fear  is  come."  Now  God  would  "  repent  him  of  the  evil  which 
he  has  thought  to  bring"  on  any  sinner  :  but  how  inflexible  he 
will  be  in  that  day,  the  prophet  has  abundantly  declared^. 
The  sinner  may  "  knock  at  the  door  which  is  shut  against  him, 
saying,  Lord,  Lord,  open  to  me  :  but  I  will  say.  Depart  from 
me,  I  never  knew  thee,  thou  worker  of  iniquity."] 

2.  Inexpressibly  severe — 

[What  must  it  be  to  have  "  the  anger  and  the  jealousy  of 
Almighty  God  "  incensed,  and  so  incensed,  as  to  be,  as  it  were, 
"  smoking  against  us?  "  But,  to  form  a  just  idea  of  the  sinner's 
doom,  we  must  take  all  the  most  terrific  passages  of  the  word 
of  God,  and  contemplate  all  the  images  contained  in  them,  and 
then  conceive  of  all  of  them  combined  to  fill  up  the  measure  of 
his  misery.  Oh,  if  we  thuik  of  "  that  lake  that  burnetii  with 
fire  and  brimstone,"  "  where  the  worm  dieth  not,  and  the  fire  is 
not  quenched,"  where  there  is  nothing  but "  weeping,  and  wail- 
ing, and  gnasliing  of  teeth,"  and  "the  smoke  of  their  torment 
ascendeth  up  for  ever  and  ever,"  what  an  idea  does  it  all  give 
us  of  the  judgments  that  await  the  impenitent  transgressor ! 
Yet  these,  yea  and  "  all  the  curses  that  are  written  in  the 
sacred  volume  "  from  one  end  of  it  even  to  the  other,  shall  come 
upon  him,  and  shall  "  lie  and  abide  upon  him  for  ever  and 
ever."  Once,  if  he  had  sought  for  mercy  through  the  Lord 
Jesus  Christ,  his  name  might  have  been  "  written  in  the  book 
of  life ;"  but  now  "  God  will  blot  out  his  name  from  under  hea- 
ven," and  it  shall  be  found  registered  only  with  those  of  the 
devil  and  his  angels. 

We  are  well  aware  that  these  truths  are  unwelcome  to  the 
generality  of  men :  but  it  is  infinitely  better  to  contemplate  them 
in  time,  than  to  be  left  to  experience  them  in  eternity.'] 

Let  us  LEARN  then  from  this  subject, 

\.  To  compassionate  the  ungodly  world — 

g  Ezek.  viii.  18.  and  xxiv.  14. 


430  DEUTERONOMY,  XXIX.  29.  [223. 

[Were  we  to  see  men  in  danger  of  perishing  in  the  sea, 
the  most  hardened  amongst  us  would  be  moved  to  compassion : 
why  then  do  we  not  pity  those  who  are  ready  every  moment 
to  sink  into  the  flames  of  hell?  That  they  themselves  are  not 
alarmed  is  rather  the  reason  why  we  should  feel  the  more 
alarmed ;  because  their  foot  vdll  infallibly  "  slide  in  due  time," 
and  "  the  wrath  of  God  wdll  come  upon  them  to  the  uttermost." 
Let  "  our  eyes  then  run  down  with  tears  for  them,"  and  "  our 
head  be  a  fountain  of  tears  to  weep  for  them  day  and  night." 
Let  our  efforts  too  be  exerted  to  awaken  them  to  a  tunely  care 
of  their  own  souls.] 

2.  To  be  on  our  guard  against  being  influenced  by 
their  advice — 

[Those  who  see  not  their  own  danger  will  be  equally 
secure  respecting  us^,  and  will  endeavour  to  lull  tis  asleep  by 
their  confident  assertions.  But,  if  their  presumption  will  not 
benefit  themselves,  it  will  assuredly  not  benefit  us.  The  ante- 
diluvian world,  and  the  inhabitants  of  Sodom,  despised  the 
warnings  given  them,  and  accounted  them  as  idle  tales :  but  the 
threatened  judgments  came  at  last,  and  the  deceivers  and 
deceived  perished  in  one  indiscriminate  mass.  So  will  it  be  at 
the  end  of  the  world '.  Every  tittle  of  God's  word  shall  be 
fulfilled ;  and  therefore  let  those  who  would  draw  you  back  to 
the  world  be  disregarded  by  you'',  "  Let  God  be  true,  but 
every  man  a  liar."] 

3.  To  be  thankful  if  God  has  made  us  to  differ 
from  them — 

[Wliat  reason  had  Noah  and  Lot  to  be  thankful  that  they 
were  enabled  to  believe  the  divine  testimony !  And  truly,  if  we 
are  enabled  to  come  forth  from  an  ungodly  world,  and  to  enter 
into  the  true  Ark,  the  Lord  Jesus  Christ,  we  have  no  less  reason 
to  be  thankful  than  they.  It  is  no  less  the  fruit  of  God's  sove- 
reign grace,  than  was  the  mercy  vouchsafed  to  them.  Let  us 
then  be  increasingly  watchful  against  presumptuous  confidence, 
and  all  the  delusions  of  our  own  hearts ;  and,  in  an  unreserved 
attention  to  all  God's  commands,  let  us  "  keep  ourselves  in  the 
love  of  God,  looking  for  the  mercy  of  our  Lord  Jesus  Christ 
unto  eternal  life."] 

h  Ezek.  xiii.  22.  *  2  Pet.  ii.  4—9.  ^  Eph.  v.  6. 

CCXXIII. 

SECRET    THINGS    BELONG    TO    GOD. 

Deut.  xxix.  29.  The  secret  things  belong  unto  the  Lord  our 
God :  hut  those  things  which  are  revealed  belong  unto  us 
and  to  our  children  for  ever,  that  we  mag  do  all  the  words 
of  this  Law. 


223.1  SECRET  THINGS  BELONG  TO  GOD.  431 

NEVER  were  mercies  granted  to  any  people,  so 
rich  as  those  which  were  vouchsafed  to  Israel :  nor 
were  there  ever  judgments  so  signally,  through  suc- 
cessive ages,  inflicted  on  any  other  nation,  as  on 
them.  And  all  this  was  in  accordance  with  prophecy, 
even  with  the  prophecies  which  Moses  himself  deli- 
vered to  them  previous  to  their  entrance  into  Canaan. 
All  was  foreseen  by  God ;  and  was  foretold  also,  with 
sufficient  clearness,  if  they  would  but  learn  to  act  in 
obedience  to  the  divine  warnings.  To  inquire  into 
the  reasons  of  God's  dealings  with  them,  and  espe- 
cially to  sit  in  judgment  upon  God  as  though  he 
dealt  hardly  with  them,  would  be  to  no  purpose. 
The  reasons  of  his  determinations  were  hid  in  his 
own  bosom :  and  his  determinations  themselves  were 
made  known  to  them  for  their  benefit :  and  God 
expected  that  they  should  make  a  suitable  improve- 
ment of  all  the  information  which  he  had  given  them. 
This  seems  to  be  the  general  import  of  our  text ;  from 
whence  I  shall  take  occasion  to  shew, 
I.  The  proper  limit  for  our  inquiries  into  the  things 
of  God- 
God  has  been  pleased  to  reveal  much  to  us  respect- 
ing his  nature,  his  dispensations,  his  purposes :  but 
there  is  infinitely  more  which  he  has  not  seen  fit  to 
communicate;  and  which,  if  communicated,  we  should 
be  no  more  able  to  comprehend,  than  a  child  could 
comprehend  the  deepest  discoveries  of  philosophy. 
Even  what  we  do  know,  we  know  only  in  part :  in 
fact,  our  knowledge  of  every  thing  is  so  superficial, 
that  it  scarcely  deserves  to  be  called  knowledge : 
and,  therefore,  in  relation  to  every  thing  the  utmost 
possible  diffidence  becomes  us.  For,  after  all,  what 
know  we, 

1.  Of  God's  nature? 

[We  are  informed  that  "  He  is  a  Spirit;"  that  he  is,  from 
all  eternity,  a  seLf-existent  Being  :  that  "  the  heaven  of  heavens 
cannot  contain  him."  But  what  idea  have  we  of  a  Spirit? 
What  notion  can  we  form  of  eternity  and  omnipresence  ?  The 
greatest  philosopher  in  the  universe  has  not  a  whit  more  ade- 
quate conceptions  of  these  things,  than  a  little  infant.    Nor  do 


432  DEUTERONOMY,  XXIX.  29.  [223. 

we,  in  reality,  know  any  thing  more  of  the  moral  perfections  of 
the  Deity,  than  we  do  of  those  which  we  call  natural.  We 
speak  of  his  holiness,  and  justice,  and  mercy,  and  truth :  but 
our  knowledge  of  these  things  is  altogether  negative  :  we 
merely  know  that  he  is  not  unholy,  or  unjust,  or  xmmerciful,  or 
untrue  ;  and  that  is  all. 

And  what  shall  I  say  to  his  subsistence  in  Three  Persons, 
each  possessing  all  the  attributes  of  Deity,  whilst  yet  there  is 
but  One  God  ?  We  know  that  the  Father  is  spoken  of  as  the 
Fountain  from  whence  all  proceeds ;  that  the  Son  also  is 
spoken  of  as  executing  all  which  the  Father  had  ordained  for 
the  redemption  of  the  world  ;  and  that  the  Holy  Ghost  also  is 
spoken  of  as  applying  to  the  sons  of  men  all  that  the  Son  has 
purchased,  or  the  Father  ordained.  But  of  these  things  we 
know  nothing  beyond  what  God  has  told  us  in  his  word :  and 
if  we  attempt  to  descant  upon  them,  "  we  only  darken  counsel 
by  words  without  knowledge."  In  the  contemplation  of  such 
mysteries,  it  becomes  us  to  bear  in  mind  the  pointed  inter- 
rogations of  Zophar  ;  "  Canst  thou  by  searching  find  out  God? 
canst  thou  find  out  the  Almighty  to  perfection  ?  it  is  high 
as  heaven ;  what  canst  thou  do  ?  deeper  than  hell ;  what  canst 
thou  know^?"] 

2.  Of  his  dispensations  ? 
[We  know  that  God  ordereth  every  thing  both  in  heaven 
and  earth ;  and  that  without  him  "  not  a  sparrow  falls  to  the 
ground,"  nor  "  an  hair  from  the  head  of  one  of  his  servants." 
But  will  any  one  inform  us  how  God  overrules  the  minds  of 
voluntary  agents,  so  as  infallibly  to  accomplish  his  own  will 
and  yet  not  participate  in  the  evils  which  they  commit  ?  Our 
blessed  Lord  was  put  to  death  "  by  the  determinate  counsel 
and  foreknowledge  of  God :"  and  yet,  throughout  the  whole 
of  that  scene,  the  agents  followed  altogether  the  dictates  of 
their  own  hearts,  and  "  with  wicked  hands  crucified  and  slew 
him."  And  will  any  one  inform  us  how  this  was  done  ?  And 
if  we  know  so  little  of  God's  Providence,  who  shall  declare  to 
us  the  wonders  of  his  Grace  ?  Will  any  one  tell  us  tvhy  the 
world  was  left  four  thousand  years  before  the  Saviour  was 
sent  to  redeem  it  ?  or  tc/iy  Abraham  was  chosen  in  preference 
to  all  other  persons  upon  earth,  that  the  Saviour  should  descend 
from  him,  and  that  it  should  be  in  the  line  of  Isaac  and  Jacob, 
rather  than  through  the  line  of  Ishmael  and  Esau  ?  Will  any 
one  tell  us  how  the  Spirit  of  God  acts  upon  the  souls  of  some, 
to  quicken,  sanctify,  and  save  them ;  whilst  others  never  expe- 
rience these  operations ;  or  experience  his  influence  only  in 
such  a  degree  as  ultimately  to  aggravate  their  eternal  con- 
demnation ?    Let  any  one  only  tell  us  how  mind  operates  upon 

a  Job  xi.  7,  8. 


223.1  SECRET  THINGS  BELONG  TO  GOD.  433 

matter  in  any  one  motion  of  his  own  body :  and  if  he  cannot 
tell  this,  how  shall  he  presume  to  judge  of  God,  "  whose  ways 
are  in  the  great  deep,  and  his  paths  past  finding  out  ? "] 

3.  Of  his  purposes  ? 

[We  are  assured  that  "  God  doeth  every  thing  according 
to  the  counsel  of  his  own  will ;  and  that  none  can  stay  his 
hand,  or  say  unto  him.  What  doest  thou?"  But  who  has 
searched  the  records  of  heaven,  so  as  to  tell  us  what  shall  come 
to  pass,  either  in  reference  to  nations,  or  to  any  solitary  in- 
dividual ?  Our  blessed  Lord  repeatedly  checked  all  presump- 
tuous inquiries  into  these  things.  When  his  disciples  asked 
him,  "  Lord,  wilt  thou  at  this  time  restore  again  the  kingdom 
to  Israel  ?  he  answered.  It  is  not  for  you  to  know  the  times  and 
the  seasons,  which  the  Father  hath  put  in  his  own  power ''." 
And  when  Peter  inquired  of  him  respecting  John,  "  Lord,  what 
shall  this  man  do  ?  our  Lord  replied,  If  I  will  that  he  tarry  till 
I  come,  what  is  that  to  thee?" 

In  truth,  we  know  nothing  of  God ;  nothing  of  what  he  is, 
or  does,  or  tvill  do,  any  further  than  he  has  been  pleased  to  re- 
veal himself  to  us  :  and  all  our  inquiries  respecting  him  should 
issue  in  that  profound  adoring  exclamation,  "  O  the  depth ^ !" 
Instead  of  complaining  that  our  knowledge  is  so  circum- 
scribed, we  should  be  thankful  that  it  extends  so  far :  for  if 
there  be  little  communicated  to  gratify  a  foolish  curiosity, 
there  is  every  thing  made  known  to  us  that  can  conduce  to  our 
present  and  eternal  welfare.] 

This  idea  points  out  to  us, 

II.  The  proper  use  to  be  made  of  all  the  knowledge 
we  obtain — 

Every  thing  that  God  has  revealed  is  intended  to 
have  a  practical  effect :  and  every  thing  contained 
in  Holy  Writ  has  a  direct  tendency  to  convey  some 
spiritual  benefit  to  our  souls.  Let  us  briefly  trace 
this  in  what  is  revealed  concerning, 

1.  God  and  his  perfections — 

[All  that  is  spoken  in  Scripture  upon  this  sublime 
subject,  tends  to  fill  us  with  holy  fear,  and  love,  and  con- 
fidence ;  and  to  bring  us  to  God,  as  his  obedient  subjects  and 
servants ] 

2.  Christ  and  his  offices — 

[There  is  no  way  to  the  Father  but  through  the  Son. 
When,  therefore,  we  read  of  him  as  the  Prophet,  Priest,  and 

^  Acts  i.  6,  7.  "  Rom.  xi.  33. 

VOL.  II.  F  F 


434  DEUTERONOMY,  XXIX.  29.  [223. 

King  of  his  Chiu'ch,  we  are  of  necessity  taught  to  look  to  him 
for  the  illumination  of  our  minds,  the  pardon  of  our  sins,  the 
subjugation  of  all  our  spiritual  enemies.  We  are  taught  to 
"  live  altogether  by  faith  in  hmi,  who  has  loved  us,  and  given 
himself  for  us  " ] 

3.  The  Holy  Spirit,  and  his  operations — 

[If  we  can  come  to  God  only  through  the  Son^  so  neither 
have  we  any  access  to  him  but  by  the  Spii'it^.  Hence,  in  de- 
siring his  gracious  influences,  we  should  seek  to  have  the  whole 
work  of  grace  wrought  within  us,  and  to  be  "  transformed 
into  the  divine  image,"  and  be  *'  made  meet  for  our  eternal 
inheritance  " ] 

4.  The  Gospel,  with  all  its  promises  and  precepts — 

[Nothing  of  this  is  to  be  contemplated  as  a  mere  matter  of 
speculation ;  but  the  whole  Gospel  is  to  be  embraced  as  a 
reviedy,  as  a  remedy  suited  to  our  wants  and  sufficient  for  our 
necessities.  Every  promise  of  it  is  to  be  embraced  as  a 
ground  of  hope ;  and  every  precept  in  it  is  to  be  obeyed  as  an 
evidence  of  our  faith  and  love ^] 

5.  The  realities  of  the  eternal  world — 

[No  one  ever  came  from  heaven  or  from  hell  to  inform  us 
what  those  states  were,  or  what  was  the  full  import  of  those 
terms  under  which  those  states  are  displayed.  Nor  is  it  of 
importance  to  us  to  know  more  of  them  in  this  world.  We 
already  know  enough  to  call  forth  into  acti^dty  our  hopes  and 
our  fears  :  and  our  wisdom,  is  so  to  improve  our  knowledge  of 
them,  as  to  "  flee  from  the  wrath  to  come,"  and  to  "  lay  hold 

on  eternal  Hfe  " 

In  a  word,  "  whatsoever  is  revealed  belongs  to  us  and  to  our 
children  for  ever,  that  in  all  succeeding  ages  we  should  do  all 
the  words  of  God's  Law,"  and  approve  ourselves  to  him  as  a 
faithful  and  obedient  people.] 

Hence,  then,  we  may  see — 

1.  What  answer  we  should  make  to  the  proud 
objector — 

[Persons  will  sit  in  judgment  upon  God  and  his  revealed 
will,  as  if  they  were  capable  of  determining,  by  their  own  wis- 
dom, what  was  fitting  for  him  to  reveal  or  do ;  and  they  will 
decide  with  confidence  on  all  which  they  either  see  or  hear, 
precisely  as  if  they  were  competent  to  weigh  in  a  balance  all 
the  mysteries  of  divine  wisdom.  With  what  impious  boldness 
will  many  revile  the  mystery  of  a  Trinity  of  Persons  in  the 

d  Eph.  ii.  18. 


223.1  SECRET  THINGS  BELONG  TO  GOD.  435 

Godhead ;  the  incarnation  of  Christ,  and  his  atoning  sacrifice ; 
and  the  influences  of  the  Holy  Spirit.  But  to  all  such  proud 
objectors  I  will  say,  with  St.  Paul,  "  Nay  but,  O  man !  who 
art  thou  that  repliest  against  God^?"  Thou  mistakest  utterly 
the  province  of  reason,  if  thou  thinkest  that  she  is  to  sit  in 
judgment  upon  such  mysteries  as  these.  She  is  to  judge 
whether  the  book  which  we  call  the  Bible,  be  of  divine  inspi- 
ration :  but  when  that  is  once  admitted,  then  she  must  give 
way  to  faith,  whose  office  it  is  to  embrace  all  that  God  has 
revealed,  and  to  make  use  of  it  for  the  ends  and  purposes  for 
which  he  has  revealed  it.  And  if  thou  wilt  presume  to  "  re- 
prove God,  thou  shalt  surely  answer  for  it^:"  for  "he  giveth 
not  accomit  to  man  of  any  of  his  matters^."] 

2.  What  direction  we  should  give  to  the  humble 
inquirer — 

[There  may  be  many  things  brought  to  your  ears  which 
are  above  your  comprehension,  and  which  you  may  find  it 
difficult  to  receive.  But  there  is  a  standard  to  which  every 
sentiment  may  be  referred,  and  a  touchstone  by  which  every 
doctrine  may  be  tried.  Our  blessed  Lord  said  to  those  who 
doubted  the  propriety  of  his  instructions,  "  Search  the  Scrip- 
tures :  for  in  them  ye  think  ye  have  eternal  life ;  and  they  are 
they  which  testify  of  me^."  And  the  Prophet  Isaiah  told  his 
hearers  to  bring  every  thing  to  this  test :  "To  the  Law,  and  to 
the  testimony :  if  they  speak  not  according  to  this  word,  it  is 
because  there  is  no  truth  in  them\"  All  that  is  needful  for  you 
to  know,  is  contained  in  God's  word.  Whatever  agrees  with 
that,  is  true  :  whatever  is  contrary  to  it,  is  false :  and  whatever 
cannot  be  determined  by  it,  may  well  be  left  among  those 
"  secret  things  which  belong  to  God  alone."] 

3.  What  encouragement  we  are  to  afford  to  the 

true  believer — 

["  The  secret  of  the  Lord,"  we  are  told,  "  is  with  them 
that  fear  him;  and  he  will  shew  them  his  covenant^."  Yes, 
this  is  indeed  a  most  encouraging  truth.  Not  that  we  are  to 
suppose  that  God  will  give  any  new  revelation  to  his  people : 
we  have  no  reason  whatever  to  expect  that:  but  he  will  shine 
upon  his  revealed  truth,  so  that  they  shall  have  a  perception  of 
it  which  others  have  not.  I  need  not  tell  you  how  much 
clearer  any  thing  is  discerned  when  the  sun  shines  upon  it;  or 
how  much  more  accurately  it  is  seen  when  the  eye  is  fixed 
more  intently  on  it:  or  how  things  most  minute  or  distant  are 
rendered  distinctly  visible  by  glasses  suited  to  oiu-  organs  of 

«  Rom.  ix.  20.  f  Job  xl.  2.  s  Job  xxxiii.  13. 

h  John  V.  39.  i  Isai.  viii.  20.         ^  pg.  xxv.  14. 

F  f2 


436  DEUTERONOMY,  XXX.  4—6.  [224. 

sight.  Now,  in  all  these  ways  will  God  discover  his  secrets  to 
the  behe\ing  soul.  He  wiU,  by  his  Spirit,  cast  a  flood  of  Hght 
upon  the  word;  and  make  the  soul  most  eager  to  apprehend 
his  truth ;  and  by  the  medium  of  faith  bring  that  truth  directly 
upon  the  tablet  of  the  mind;  and  thus  fulfil  that  promise,  "  All 
thy  people  shall  be  taught  of  God^"  Yes,  "  the  meek  he  will 
guide  m  judgment;  the  meek  he  mil  teach  his  way°^."] 

1  John  vi.  45.  ™  Ps.  xxv.  9. 


CCXXIV. 

THE  RESTORATION  AND  CONVERSION  OF  THE  JEWS. 

Deut.  XXX.  4 — 6.  If  any  of  thine  he  driven  out  unto  the  out- 
most parts  of  heaven,  from  thence  tvill  the  Lord  thy  God 
gather  thee,  and  from  thence  ivill  he  fetch  thee :  and  the 
Lord  thy  God  vj'dl  bring  thee  into  the  land  tvhich  thy  fathers 
possessed,  and  thou  shalt  possess  it ;  and  he  zvill  do  thee  good, 
and  ynultiply  thee  above  thy  fathers.  And  the  Lord  thy  God 
will  circumcise  thine  heart,  and  the  heart  of  thy  seed,  to  love 
the  Lord  thy  God  with  all  thine  heart,  and  with  all  thy  soul, 
that  thou  mayest  live. 

IN  interpreting  the  Holy  Scriptures,  it  is  common 
with  many  to  dwell  almost  exclusively  upon  the 
Hteral  or  historical  sense  of  them,  and  to  confine  their 
meaning  to  the  persons  to  whom  the  different  parts 
were  immediately  addressed,  or  of  whom  they  spake. 
But  this  limits  the  use  of  the  sacred  volume  in  such 
a  manner,  as  to  render  it  of  little  service  to  us.  By 
supposing  that  it  related  only  to  other  persons  and 
other  times,  we  get  rid  of  its  authority,  destroy  its 
power  over  our  conscience,  and  learn  to  set  aside 
every  doctrine  which  we  are  not  willing  to  receive, 
and  every  precept  which  we  do  not  choose  to  prac- 
tise. But  there  is  an  opposite  error,  against  which 
also  we  ought  to  be  on  our  guard.  Some  are  so 
intent  on  the  spiritual  sense  of  Scripture,  as  almost 
entirely  to  overlook  the  literal.  But  the  primary 
meaning  is  often  as  replete  with  instruction  as  any 
that  can  be  affixed  to  the  words,  and  incomparably 
more  satisfactory  to  a  well-informed  mind.  For 
instance,  if  we  should  take  occasion  from  our  text 
to  speak  of  the  nature  and  effects  of  true  conversion. 


224.1       RESTORATION  AND  CONVERSION  OF  THE  JEWS.       437 

in  bringing  us  to  God  and  renovating  our  souls,  we 
might  speak  what  was  good  and  useful ;  but  the 
primary  sense  of  the  passage  leads  us  to  another 
subject,  which  ought  to  be  of  equal  importance  in 
our  eyes,  namely.  The  Restoration  and  Conversion 
of  the  Jews. 

In  discoursing  then  on  the  words  before  us,  we 
shall  notice, 

I.  The  events  to  which  they  relate  : — 

That  which  first  demands  our  attention,  is.  The 
restoration  of  the  Jews — 

[Very  much  is  spoken  in  the  prophets  on  this  subject: 
and  though  a  great  part  of  their  declarations  respecting  it  may 
be  considered  as  having  received  their  accompHshment  in  the 
return  of  the  Jews  from  the  Babylonish  captivity,  there  are 
some  which  evidently  refer  to  a  period  yet  future.  The  Prophet 
Ezekiel  associates  it  with  their  acknowledgment  of  one  Prince, 
whom  he  calls  Davids  But  there  was  not  any  prince  after  the 
captivity  to  whom  that  name  can  with  any  propriety  be  applied 
in  such  a  view;  whereas  the  Lord  Jesus  Christ  is  often  spoken 
of  under  that  name :  and  therefore  it  is  reasonable  to  conclude, 
that  the  restoration  spoken  of  must  take  place  after  the  esta- 
blishment of  Christianity  in  the  world.  Indeed  so  strong  are  the 
declarations  of  Scripture  upon  this  subject,  that  an  expecta- 
tion of  the  event  universally  obtains  throughout  the  Christian 
world.  What  the  precise  time  will  be,  we  cannot  absolutely 
fix :  but  we  believe  that  they  will  be  gathered  from  all  quarters 
of  the  earth,  and  possess  again  their  own  land,  agreeably  to 
the  hteral  expressions  of  our  text :  and  it  is  highly  probable, 
that  the  time  is  not  far  distant.  As  for  the  objections  arising 
from  the  diflftculty  of  carrying  such  a  measure  into  execution, 
or  from  the  barrenness  of  the  land  of  Canaan,  they  vanish  the 
very  moment  we  open  the  Scriptures,  and  see  what  God  did 
for  them  in  former  times.  If  God  has  ordained  it,  every 
mountain  wiU  become  a  plain.] 

Nearly  connected  with  this  is  their  conversion  to 
Christianity — 

[If  we  suppose  a  doubt  to  arise  respecting  the  former, 
there  exists  not  even  a  shadow  of  a  doubt  respecting  this.  The 
Apostle  Paul  represents  it  as  assm-edly  determined  in  the  divine 
counsels,  and  infallibly  to  be  accomplished  in  due  season.  The 
people  of  God  in  every  age  may  be  regarded  as  one  tree,  of 
which  Abraham  may  be  considered  as  the  root.   The  Jews  after 

^  Ezek.  xxxvii.  21 — 25. 


438  DEUTERONOMY,  XXX.  4—6.  [224. 

a  time  were  broken  off,  as  fruitless  branches ;  and  the  Gentiles 
were  grafted  on  their  stock :  and,  when  the  appointed  season 
shall  arrive,  God  wiU  again  engraft  the  Jews  upon  their  own 
stock,  and  make  both  Jews  and  Gentiles  one  tree,  that  shall 
fill  the  whole  earth.  It  is  by  this  latter  measure  that  God's 
designs  of  love  and  mercy  to  the  Gentiles  also  shall  be  per- 
fected :  for  the  conversion  of  the  Jews  will  awaken  the  attention 
of  the  unconverted  Gentiles,  and  be  the  means  of  brmging  in 

the  fulness  of  the  Gentiles^ — 

The  change  that  will  be  wrought  upon  them  will  not  be 
merely  outward,  or  consisting  in  speculative  opinions;  it  will 
reach  to  their  inmost  souls ;  it  will  produce  in  them  a  circum- 
cision of  the  heart,  an  utter  abhorrence  of  all  sin,  and  a  fervent 
love  to  God,  as  their  reconciled  God  in  Christ  Jesus :  they  will 
"  love  him,"  I  say,  "  with  all  their  heart,  and  with  all  their 
sovd."  True  indeed  it  is  that  they  are  very  far  fi-om  this  state 
of  mind  at  present:  but  so  were  the  murderers  of  the  Lord 
Jesus  on  the  day  of  Pentecost ;  and  yet  in  one  hour  were  con- 
verted unto  God.  So  shall  it  be  in  the  day  of  God's  power ; 
"  a  nation  shall  be  born  in  a  day;"  "  a  little  one  shall  become 
a  thousand,  and  a  small  one  a  strong  nation:  the  Lord  will 
hasten  it  in  his  time."] 

Such  being  the  prophetic  import  of  the  words,  let 
us  proceed  to  notice, 

IL  The  reflections  which  they  naturally  suggest — 

The  present  dispersed  state  of  the  Jews  from 
which  they  are  in  due  time  to  be  recovered,  is  a  most 
instructive  subject.     We  cannot  but  see, 

1.  What  witnesses  they  are  for  God — 

[The  very  person  who  brought  them  out  of  Egypt  was  in- 
spired to  foretell  both  their  present  dispersion,  and  their  future 
restoration.  The  event  has  come  to  pass;  and  now  for  nearly 
eighteen  hundred  years  have  this  people  been  scattered  over 
the  face  of  the  whole  earth,  and  are  preserved  a  distinct  people 
in  every  place.  The  treatment  they  should  meet  with  was  most 
circumstantially  foretold :  the  hardships  they  should  vmdergo^, 
the  oppression  they  shoidd  endure '^,  the  contempt  in  which 
they  should  be  held^,  the  conviction  which  they  themselves,  in 
common  with  all  mankind,  should  feel,  that  their  sufferings 
were  inflicted  by  God  himself  on  account  of  their  iniquities^; 
all,  I  say,  was  foretold ;  and  all  is  come  to  pass :  and  they  are 

^  Rom.  xi.  12,  15,  23—29.  <=  Deut.  xxviii.  53—57. 

d  Deut.  xxviii.  29.  ^  Deut.  xxviii.  37. 

f  Deut.  xxix.  21 — 28. 


224.]       RESTORATION  AND  CONVERSION  OF  THE  JEWS.      439 

living  witnesses  of  the  truth  of  God,  and  of  the  divine  autho- 
rity of  that  book  which  they  profess  to  have  been  inspired  by 
him.  They  may  be  even  said  to  be  witnesses  also  of  the  truth 
of  Christianity,  which  is  founded  on  the  Jewish  Scriptures,  and 
is  altogether  the  completion  of  them.  What  therefore  God 
said  to  them  in  the  days  of  old,  may  with  yet  augmented  force 
be  applied  to  them  at  this  time,  "  Ye  are  my  witnesses,  that  I 
am  Gods."] 

2.  What  warnings  they  are  to  us — 

[Who  that  sees  the  present  state  of  the  Jews,  and  com- 
pares it  with  the  predictions  concerning  them,  must  not 
acknowledge  that  God  abhorreth  iniquity,  and  will  surely 
punish  it  even  in  his  most  highly  favoured  people?  Methinks 
the  sight  of  a  Jew  should  produce  this  reflection  in  every  mind. 
The  Jews,  because  they  were  descended  from  the  loins  of 
Abraham,  and  had  been  distinguished  by  God  above  all  the 
nations  upon  earth,  imagined  themselves  to  be  safe :  but  when 
they  had  filled  up  the  measure  of  their  iniquities  in  the  murder 
of  their  Messiah,  the  wrath  of  God  came  upon  them  to  the 
uttermost.  Let  not  Christians  therefore  imagine  that  the 
name  and  profession  of  Christianity  wiU  screen  them  from  the 
wrath  of  God.  The  sentence  of  exclusion  from  the  heavenly 
Canaan  is  gone  forth  against  all  who  reject  the  Lord  Jesus 
Christ ;  and  it  wiU  assuredly  be  executed  upon  them  in  due 
time :  for  "  how  shall  they  escape,  if  they  neglect  so  great 
salvation  ? "  Our  inquiry  must  be,  not,  Am  I  instructed  in 
some  particular  tenets,  or  observant  of  some  particular  forms? 
but.  Am  I  "  circumcised  in  heart,  so  as  to  love  the  Lord  Jesus 
Christ  with  all  my  heart,  and  with  all  my  soul?"  This  is  the 
point  to  be  ascertained;  for  "if  any  man  love  not  the  Lord 
Jesus  Christ,  he  wiU  be  anathema  maran-atha:"  he  will 
be  accursed ;  and  God  himself  will  for  ever  inflict  the  curse 
upon  him.] 

3.  What  encouragement  we  have  to    seek  their 
welfare — 

[Not\^dthstanding  God  has  given  so  many  promises  re- 
specting them,  the  Christian  world  for  many  hundreds  of  years 
have  scarcely  thought  them  worthy  of  the  smallest  attention. 
Christians  have  been  anxious  for  the  welfare  of  heathens,  and 
have  sent  missionaries  into  every  quarter  of  the  world  to  in- 
struct them :  but  for  the  Jews  they  have  felt  no  interest  what- 
ever: they  have  left  them  to  perish  without  so  much  as  an 
attempt  for  their  conversion.  But  what  base  ingratitude  is 
this !  To  whom  are  we  ourselves  indebted  for  all  our  privi- 
leges,  but  to  Jews?     Who  wrote,  and  preserved  with  such 

g  Isai.  xliii.  12. 


440  DEUTERONOMY,  XXX.  11—14.        [225. 

wonderful  care,  the  Scriptures  of  the  Old  Testament  ?  or  who 
wrote  the  New  Testament,  but  Jews?  AVTio  died  to  redeem 
our  souls  from  death  and  hell?  a  Jew.  Who  at  this  moment 
makes  intercession  for  us  at  the  right  hand  of  God  ?  a  Jew. 
Wlio  manages  every  thing  in  heaven  and  earth  for  our  good, 
and  is  a  fomitain  of  all  spiritual  good  to  our  souls  ?  a  Jew.  Of 
whom  were  the  whole  primitive  Church  composed  for  the  first 
six  or  seven  years?  Jews.  Who  went  forth  with  their  lives  in 
their  hands,  to  convert  the  Gentiles;  and  to  whom  are  we 
indebted  for  all  the  light  that  we  enjoy?  they  were  Jews. 
Have  we  then  no  debt  of  gratitude  to  them  ?  And  have  we  not 
reason  to  blush  when  we  reflect  on  the  manner  in  which  we 
have  requited  them?  Blessed  be  God!  there  are  at  last  some 
stirred  up  to  seek  their  welfare'^.  Let  us  unite  with  heart  and 
hand,  to  help  forward  the  blessed  work.  From  what  we  see 
of  their  bhndness  and  obduracy,  we  are  apt  to  despond:  but 
"  the  Lord's  hand  is  not  shortened  that  it  cannot  save : "  he  can 
as  easily  engraft  them  in  again  iipon  their  own  stock,  as  he 
could  engraft  us  upon  it:  and  he  has  therefore  engrafted  us 
upon  it,  that  we  might  exert  ourselves  in  their  favour,  and  be 
instrumental  in  restoring  them  to  the  blessings  they  have  lost  \ 
Let  us  at  least  do  what  we  can,  and  leave  the  issue  of  our 
labours  imto  God.] 

^  Preached  in  1810.  >  Rom.  xi.  30,  31. 

ccxxv. 

THE    WAY    OF    SALVATION    PLAIN    AND    EASY. 

Deut.  XXX.  11 — 14.  This  commandment  which  I  command 
thee  this  day,  it  is  not  hidden  from  thee,  neither  is  it  far 
off.  It  is  not  in  heaven,  that  thou  shouldest  say,  Who  shall 
go  up  for  us  to  heaven,  and  hriiig  it  unto  us,  that  we  may 
hear  it,  and  do  it  ?  neither  is  it  beyond  the  sea,  that  thou 
shouldest  say.  Who  shall  go  over  the  sea  for  us,  and  bring  it 
unto  us,  that  we  may  hear  it,  and  do  it  ?  But  the  word  is 
very  nigh  unto  thee,  in  thy  mouth,  and  in  thy  heart,  that 
thou  mayest  do  it. 

IT  is  a  very  prevalent  idea  in  the  world,  that  all 
people  shall  be  saved  by  the  law  under  which  they 
live ;  so  that  Jews,  Turks,  and  heathens  of  every 
description,  have  as  good  a  prospect  of  salvation,  as 
those  who  enjoy  the  light  of  the  Gospel.  But  there 
has  been  only  one  way  of  salvation  from  the  fall  of 
Adam  to  the  present  moment.  How  far  God  may  be 
pleased  to  extend  mercy  for  Christ's  sake  to  some 


225. J         THE  WAY  OF  SALVATION  PLAIN  AND  EASY.  441 

who  have  not  had  an  opportunity  of  hearing  the 
Gospel,  we  cannot  presume  to  say :  but  to  those  who 
have  the  Scriptures  in  their  hands  we  are  sure  that 
there  is  no  hope  of  acceptance,  but  through  faith  in 
the  Lord  Jesus  Christ.  This  was  the  way  of  salvation 
revealed  to  Adam,  confirmed  to  Abraham,  and  more 
fully  opened  in  the  Mosaic  law.  It  was  of  this  that 
Moses  spake  in  the  words  before  us :  to  elucidate 
which,  we  shall  inquire, 

I.  What  is  the  commandment  here  spoken  of — 
What  it  was  may  be  seen  by  consulting, 

1.  The  testimony  of  Moses  himself — 

[It  was  not  the  moral  law  that  was  given  on  Mount  Sinai, 
but  "  the  covenant  which  the  Lord  commanded  Moses  to  make 
with  the  children  of  Israel  in  the  land  of  Moab,  beside  the  cove- 
nant which  he  made  ivith  them  iti  Horeb^."  The  law  given  on 
Mount  Sinai,  of  which  Horeb  was  a  part,  was  strictly  a  cove- 
nant of  works :  but  that  which  was  given  in  the  land  of  Moab, 
was  a  covenant  of  grace.  That  on  Mount  Sinai  made  no  pro- 
vision for  the  smallest  transgression :  it  simply  said,  Do  this, 
and  hve  :  but  that  in  the  land  of  Moab  was  accompanied  with 
the  sprinkling  of  the  blood  of  sacrifices  both  on  the  altar  and 
on  the  people'';  and  intimated,  that  through  the  blood  of  the 
great  Sacrifice  their  miquities,  if  truly  repented  of,  might  be 
forgiven.  And  this  distinction  is  very  carefully  noticed  in  the 
Epistle  to  the  Hebrews,  where  St.  Paul,  mentioning  some 
particulars  not  related  by  Moses,  declares,  that,  by  the  cove- 
nant thus  ratified,  reinission  of  sins  was  provided  for,  and  might 
be  obtained  by  all  who  sought  it  in  the  appointed  way.] 

2.  An  inspired  exposition  of  the  passage'' — 

[St.  Paul  is  expressly  contrasting  the  nature  of  the  two 
covenants :  the  Law,  he  tells  us,  required  perfect  obedience,  and 
said,  "  He  that  doeth  these  things  shall  live  in  them"^."  But 
the  Gospel,  that  is,  "  the  righteousness  which  is  of  faith, 
speaketh  on  this  wise ; "  and  then  he  quotes  the  words  before 
us,  and  explains  them  as  referring  to  the  Gospel.  Some  have 
thought  that  he  qiioted  these  words  only  in  a  way  of  accom- 
modation ;  but  it  is  plain  that  he  understood  them  as  strictly 
apphcable  to  his  point.  Speaking  of  the  righteousness  which 
is  of  faith,  he  says,  "  But  what  saith  IT^?"    He  then,  quoting 

a  Deut.  xxix.  1.          ^  Exod.  xxiv.  3 — 8.  <=  Rom.  x.  5 — 10. 
^  Lev.  xviii.  5.  and  Deut.  xxvii.  26. 

^  Some  would  rather  substitute  the  word  he.  But  our  translation 
is  right.     See  Beza  in  he. 


442  DEUTERONOMY,  XXX.  11—14.        [225. 

the  very  words  of  Moses,  answers,  "  The  word  is  nigh  thee, 
even  in  thy  mouth  and  in  thy  heart;"  and  then  he  adds, 
*'  This  is  the  word  of  faith  tvhich  we  preach."  If  then  the 
Apostle  was  inspired  by  the  Holy  Ghost,  the  matter  is  clear ; 
and  the  Gospel  was  the  commandment  of  which  Moses  spake. 
And  it  is  worthy  of  observation,  that  Christ  and  his  Apostles 
speak  of  it  under  very  similar  terms.  Our  Lord  says,  "  This 
is  the  work  of  God,  that  ye  believe  on  him  whom  he  hath 
sent : "  by  which  he  means,  that  it  is  the  work  which  God  re- 
quires ofus^.  St.  Paul  calls  the  Gospel,  "  the  lazv  of  faith s." 
St.  John  says,  "  This  is  his  commandment,  that  ye  believe  on 
the  name  of  his  Son  Jesus  Christ^."  And  "  obeying  the  Gos- 
pel" is  the  common  term  used  for  believing  in  Christ'.] 

3.  The  particular  characters  by  which  it  is  distin- 
guished— 

[Moses  speaks  of  it  as  plainly  revealed,  and  as  easily  un- 
derstood. Now  this  representation  accords  with  that  dispen- 
sation of  the  Gospel  which  was  given  to  the  Jews :  they  had  no 
necessity  for  any  one  to  ascend  up  to  heaven,  or  to  go  over  the 
sea,  to  bring  them  information  about  the  way  of  life  ;  for  God 
had  already  revealed  it  to  them  from  heaven :  he  had  shewn 
them  by  the  moral  law  that  they  were  all  in  a  state  of  guilt 
and  condemnation ;  and  he  had  shewn  them  by  the  ceremonial 
law  that  they  were  to  be  saved  by  means  of  a  sacrifice,  which 
should  m  due  time  be  offered.  And  though  that  revelation 
was  comparatively  obscure,  yet  any  Jew  with  pious  disposi- 
tions might  understand  it  sufficiently  to  obtain  salvation  by  it. 
But  these  characters  in  the  fullest  sense  agree  with  the 
Gospel  as  it  is  made  known  to  us.  We  are  not  left  to  inquire 
whether  there  is  a  Saviour  or  not?  whether  Christ  has  come 
down  from  above?  or  whether  he  has  been  raised  up  again 
from  the  dead  ?  We  know  that  he  has  come  into  the  world  ; 
that  he  has  "  died  for  our  sins,  and  has  risen  again  for  our  jus- 
tification : "  we  know  that  he  has  done  every  thing  that  is  ne- 
cessary for  our  reconciliation  with  God,  and  ivill  do  every  thing 
that  can  be  necessary  for  the  carrying  on  and  perfecting  the 
salvation  of  ovu*  souls.  There  is  no  uncertainty  about  any 
point  that  is  of  imj)ortance  to  us  to  know.  Nor  indeed  is  there 
any  difficulty  in  understanding  what  he  has  revealed.  All  that 
is  required,  is,  a  simple,  humble,  teachable  spirit ;  and  to  such 
an  one,  however  ignorant  he  be  in  other  respects,  every  part 
of  the  Gospel  is  clear.  The  humble  Christian  "  has  within 
himself  the  witness"  of  all  the  fundamental  truths  of  the  Gospel. 
What  doubt  can  he  have  that  he  is  a  guilty  and  condemned 

f  John  ^^.  28,  29.  e  Rom.  iii.  27.  ^  1  John  iii.  23. 

i  Rom.  X.  15.  and  xvi.  2G.  2  Thess.  i.  8.   1  Pet.  iv.  17. 


225.]         THE  WAY  OP  SALVATION  PLAIN  AND  EASY.  443 

creature  ;  or  that  he  needs  an  atonement  for  his  sins,  and  a 
better  righteousness  than  his  own  for  his  justification  before 
God?  What  doubt  can  he  have  that  he  needs  the  influences 
of  the  Holy  Spirit  to  renew  him  after  the  divine  image,  and  to 
render  him  meet  for  heaven  ?  "If  the  Gospel  be  hid  from  any, 
it  is  because  the  god  of  this  world  has  bHnded  their  eyes : "  it 
is  not  the  intricacy  or  obscurity  of  the  Gospel  that  makes  it 
unintelligible  to  them,  but  the  simplicity  and  brightness  of  it : 
"  they  love  darkness  rather  than  light;"  and  complain  of  the 
Gospel,  when  the  fault  is  only  in  themselves.  As  revealed  to 
us,  the  Gospel  is  not  obscure ;  but,  as  revealed  in  us,  it  is 
bright  as  the  meridian  sun.] 

Such  then  "  is  the  commandment  which  God  com- 
mands us  this  day."     We  proceed  to  consider, 

II.  What  is  the  obedience  which  it  requires — 

It  demands  from  us, 

1.  An  inward  approbation  of  the  heart — 

[Without  this  all  the  knowledge  of  men  or  angels  would 
be  of  little  use.  On  this  our  salvation  altogether  depends. 
Moses  says,  "  The  word  is  in  thy  heart:"  and  St.  Paul's  expo- 
sition of  it  is,  "  If  thou  shalt  beheve  in  thine  heart  that  God 
hath  raised  the  Lord  Jesus  from  the  dead,  thou  shalt  be  saved." 
Thus  a  mere  rational  assent  to  divine  truth  is  particularly  ex- 
cluded from  the  office  of  saving ;  and  salvation  is  annexed  to 
that  faith  only  which  calls  forth  all  the  affections  of  the  soul, 
"  a  faith  which  worketh  by  love."  As  "  a  commandment,"  it 
is  to  have  all  the  force  of  a  law  within  us,  "  casting  down  ima- 
ginations with  every  high  thing  that  exalts  itself  against  the 
knowledge  of  God,"  and  "  bringing  every  thought  into  cap- 
tivity to  the  obedience  of  Christ."  "it  is  not  sufficient  that  we 
acknowledge  the  death  and  resurrection  of  Christ  as  parts  of 
our  creed ;  we  must  see  and  feel  the  necessity  of  them  in  order 
to  the  deliverance  of  our  souls  from  death  and  hell;  and  we 
must  also  glory  in  them,  as  the  infinitely  wise,  gracious,  and  all- 
sufficient  means  of  our  redemption.  We  must  have  such  a 
view  of  these  truths,  as  makes  us  to  "  account  all  things  but 
loss  for  the  excellency  of  the  knowledge  of  them''."  This  wis 
insisted  on  as  necessary  to  the  admission  of  converts  into  the 
Christian  Church.  And  it  is  the  experience  of  all  who  truly 
belong  to  Christ'.] 

2.  An   outward    confession    of    them    with    the 
mouth — 

[It  is  curious  to  observe  what  minute  attention  the  Apostle 
k  Phil.  iii.  8.  1  Rom.  vi.  17.  See  the  Greek. 


444  DEUTERONOMY,  XXX.  11—14.        [225. 

paid  to  the  words  of  Moses,  and  what  emphasis  he  has  laid  upon 
them.  Moses  had  transiently  observed,  "  The  word  is  in  thy 
mouth  and  in  thy  heart ; "  but  the  Apostle  amplifies  the  idea, 
and  shews  repeatedly  that  the  confessing  of  Clu-ist  with  the 
mouth  is  quite  as  necessary  as  the  believing  on  him  with  the 
heart:  by  the  latter  indeed  we  obtain  "  righteousness; "  but  by 
the  former  we  obtain  complete  "  salvation""."  In  that  age,  to 
confess  Christ  before  men  was  to  subject  oneself  to  persecutions 
and  death  in  their  most  cruel  forms :  but  our  Lord  would  not 
acknowledge  any  one  as  his  disciple,  who  should  neglect  to  do 
it :  he  warned  his  disciples  that  such  cowardice  would  uifal- 
libly  exclude  them  from  the  kingdom  of  heaven.  How  neces- 
sary then  and  indispensable  must  a  confession  of  Christ  m  this 
age  be,  when  we  have  nothing  to  fear  but  the  loss  of  some 
temporal  interest,  and  the  being  stigmatized  with  some  igno- 
minious name !  Truly,  if  we  are  ashamed  to  confess  him,  we 
may  well  be  banished  from  his  presence  as  the  weakest  and 
most  contemptible  of  the  human  race  ".  Let  this  then  be  con- 
sidered by  all  who  would  secure  the  salvation  of  their  souls ; 
they  must  openly  confess  their  attachment  to  Christ,  and  must 
*'  follow  him  without  the  camp,  bearing  his  reproach."  A  public 
acknowledging  of  him  indeed  will  not  supersede  the  necessity 
of  internal  piety  ;  nor  will  the  piety  of  the  heart  supersede 
the  necessity  of  honouring  Christ  by  an  open  profession  of  our 
faith  :  both  are  necessary  in  their  place ;  and  both  must  be 
combined  by  those  who  would  derive  any  benefit  from  either.] 

Learn  then  from  hence, 

\.  To  value  aright  the  privileges  you  enjoy — 

[The  Jews  were  far  exalted  above  the  heathen ;  but  we 
are  no  less  exalted  above  them  :  for  we  have  the  substance,  of 
which  they  had  only  the  shadow.  But  even  among  Christians 
also  there  is  a  great  difference ;  some  having  the  Gospel  more 
fully  and  clearly  opened  to  them  than  others.  We  pray  God  that 
the  light  which  you  enjoy  may  be  improved  by  you;  else  it  will 
leave  you  in  a  more  deplorable  state  than  Sodom  and  Gomorrha.] 

2.    To    guard   against   entertaining   discouraging 

thoughts  about  the  salvation  of  your  souls — 

[Moses  tells  you  that  you  have  no  occasion  for  such 
thoughts ;  and  St.  Paul  guards  you  against  the  admission  of 
them  into  your  minds  :  "  Say  not  in  thine  heart"  who  shall  do 
such  and  such  things  for  me  ?  It  is  very  common  for  persons 
to  think  their  salvation  on  one  account  or  other  unattainable. 
But  "what  could  God  have  done  for  us  that  he  has  not  done?" 
or  what  provision  do  we  need  which  he  has  not  laid  up  in  store 

>"  Rom.  X.  9,  10.  n  Markviii.  38. 


226.]       THE  OLD  TESTAMENT  CONTAINS  THE  GOSPEL.  445 

for  US  ?  To  say,  '  This  salvation  is  not  for  me^  is  to  contradict 
the  Scriptm-es,  and  to  "  make  God  a  liar."  Repeatedly  is  it 
said,  that  "  whosoever  believe th  in  Christ,  and  whosoever  shall 
call  on  his  name,  shall  be  saved."  It  matters  not  whether  he 
be  a  Jew  or  a  Gentile,  a  greater  sinner  or  a  less ;  for  "God  is 
rich  unto  all  that  call  upon  him,"  whatever  guilt  they  may 
have  contracted,  or  whatever  discouragements  they  may  labour 
under".  Put  away  then  all  unbelieving  fears,  and  know,  that, 
as  the  Gospel  is  revealed  for  the  benefit  of  all,  so  it  shall  be 
effectual  for  all  who  believe  and  obey  it.] 

o  Rom.  X.  11 — 13. 


CCXXVI. 

THE  GOSPEL  CLEARLY  CONTAINED  IN  THE  OLD  TESTAMENT^ 

Deut.  XXX.  11 — 14.  This  commandment  which  I  command  thee 
this  day,  it  is  not  hidden  from  thee,  neither  is  it  far  off.  It 
is  not  ill  heaven,  that  thou  shouldest  say ,  Who  shall  go  up  for 
us  to  heaven,  and  bring  it  unto  us,  that  we  may  hear  it,  and 
do  it  ?  neither  is  it  beyond  the  sea,  that  thou  shouldest  say, 
Who  shall  go  over  the  sea  for  us,  and  bring  it  unto  us,  that 
we  may  hear  it,  and  do  it  ?  But  the  ivord  is  very  nigh  unto 
thee,  in  thy  mouth,  and  in  thy  heart,  that  thou  mayest  do  it. 

THE  Old  Testament  is  a  rich  mine  of  spiritual 
knowledge,  and  reflects  as  much  hght  upon  the  New 
Testament  as  itself  receives  from  this  fuller  revela- 
tion of  God's  will.  Each  is  necessary  to  the  under- 
standing of  the  other :  in  that  is  the  model  of  the 
edifice,  which,  under  the  Christian  dispensation,  has 
been  erected :  and,  if  it  were  duly  attended  to,  it 
would  prove  sufficient  to  convince  the  whole  world, 
that  Christianity  is  Judaism  perfected  and  completed; 
perfected  in  all  its  types,  and  completed  in  all  its 
prophecies.  To  this  effect  spake  Moses  in  the  words 
before  us.  "  The  commandment"  which  he  mentions, 
is  not  to  be  understood,  as  many  Jews  imagine,  of 
the  law  given  upon  Mount  Sinai,  but  of  another 
covenant  which  God  entered  into  with  his  people  in 
the  land  of  Moab  ;  and  which  was,  in  fact,  the  cove- 
nant of  grace.     It  is  by  Moses  himself  distinguished 

^  The  author's  First  Address  to  the  Jews,  at  St.  Catharine  Cree, 
London.  The  preceding  Discourse  on  the  same  text  was  written 
many  years  before,  for  Gentiles  :  this  in  1818,  for  Jews. 


446  DEUTERONOMY,  XXX.  11—14.        [226. 

from  the  covenant  of  works ^  :  and  that  distinction  is 
confirmed  by  the  account  which  he  gives  of  it  else- 
where. The  law,  as  published  on  Horeb  or  Mount 
Sinai,  made  no  provision  for  the  pardon  of  any  sin 
whatever :  it  simply  said,  ''  Do  this  and  thou  shalt 
live  :"  but  the  covenant  made  afterwards  in  the  land 
of  Moab,  was  ratified  with  the  blood  of  sacrifices ; 
which  blood  was  sprinkled  upon  the  altar,  the  book, 
and  all  the  people  *= ;  and  therefore  sprinkled,  that 
they  might  know  how  to  seek  the  remission  of  their 
sins,  as  often  as  occasion  for  it  should  arise"*.  In  this 
act  the  gospel  way  of  salvation  was  set  before  them ; 
so  that  they  needed  not  henceforth  to  be  looking  for 
any  one  to  come  down  from  heaven,  like  Moses,  or 
from  the  depths  of  the  sea,  like  Jonah,  to  proclaim 
it,  seeing  that  it  was  '^  very  nigh  unto  them"  already, 
even  "  in  their  mouth,"  which  approved  of  the  law, 
and  "  in  their  heart,"  which  loved  it. 

The  things  which  the  Gospel  more  particularly 
inculcates,  are.  Repentance,  Faith,  and  Obedience ; 
and  these  are  almost  as  clearly  revealed  in  the  Old 
Testament  as  in  the  New. 

To  shew  this  to  the  Jewish  people  is,  I  conceive, 
the  very  first  step  towards  bringing  them  to  Chris- 
tianity. The  Apostles,  when  preaching  to  the  Jews, 
always  appealed  to  the  Old  Testament  in  confirma- 
tion of  all  that  they  delivered  :  and  I  also,  after  their 
example,  will  endeavour  to  shew  you,  my  Jewish 
Brethren,  that  your  own  Scriptures  declare  in  the 
plainest  terms, 

I.  That  you  are  guilty  and  condemned  by  the  moral 
law. 
The  law  is  a  perfect  transcript  of  the  mind  and 
will  of  God ;  and  it  requires  of  every  human  being 
an  obedience  to  all  its  commands.  For  one  single 
transgression  it  utterly  and  eternally  condemns  us : 
nay  more,  it  requires  every  individual  to  express  his 

^  Deut.  xxix.  1.  ^  Exod.  xxiv.  3 — 8. 

^  The  author  of  the  Epistle  to  the  Hebrews,  who  was  so  deeply 
conversant  with  the  whole  of  the  Mosaic  law,  refers  to  this  very 
covenant  in  this  precise  point  of  view.  Heb.  ix.  19,  20. 


226.1       THE  OLD  TESTAMENT  CONTAINS  THE  GOSPEL.         447 

assent  to  this  as  true,  and  his  approbation  of  it  as 
right  and  good :  "  Cursed  is  he  that  confirmeth  not 
all  the  words  of  this  law  to  do  them  :  and  all  the 
people  shall  say,  Amen^"  But  of  the  impossibihty 
of  coming  to  God  by  the  law,  we  have  a  most  striking 
illustration  in  the  conduct  of  your  forefathers  at 
the  very  time  that  the  law  was  given :  they  were  so 
terrified  by  all  that  they  saw  and  heard,  that  they 
repeatedly  declared,  that,  if  the  same  scenes  should 
pass  again,  *'  they  should  die :"  they  entreated  that 
God  would  no  more  speak  to  them  himself,  but  give 
them  a  Mediator,  through  whom  they  might  receive 
his  law  in  a  mitigated  form,  and  divested  of  those 
terrors  which  they  were  not  able  to  endure.  And  of 
this  request  God  expressed  the  highest  approbation, 
saying,  ''  They  have  well  said  all  that  they  have 
spoken.  O  that  there  were  such  an  heart  in  themM" 
In  this  matter,  dearly  beloved,  my  heart  responds  to 
the  wish  of  your  Almighty  Lawgiver,  '  O  that  there 
were  in  you  such  an  heart!'  Could  we  but  once 
see  you  thoroughly  convinced  of  your  guilt  and 
condemnation  by  the  law,  we  should  have  no  fear 
of  your  speedily  and  thankfully  embracing  the  salva- 
tion offered  you  in  the  Gospel.  The  great  obstacle 
to  your  reception  of  the  Gospel  is,  that  instead  of 
regarding  the  law  as  a  ministration  of  death  and  of 
condemnation,  you  are  looking  for  life  from  obedience 
to  it.  True  it  is  that  temporal  blessings  were  pro- 
mised to  obedience :  and  that  eternal  blessings  also 
were  promised  to  those  who  should  "  lay  hold  on 
God's  covenant"  and  keep  his  commandments.  But 
the  covenant  on  which  they  were  to  lay  hold,  was 
that  which  had  been  made  with  their  father  Abraham ; 
and  which  never  was,  nor  could  be,  disannulled 
by  the  law.  The  law,  as  published  on  Mount  Sinai, 
was  intended  to  shut  them  up  to  this  covenant,  by 
nlaking  known  to  them  the  impossibility  of  being 
saved  in  any  other  way  than  by  the  promised  Seed. 
And,  when  once  you  understand  and  feel  this,  you 
will  not  be  far  from  the  kingdom  of  God. 

e  Deut.  xxvii.  26.  <"  Deut.  v.  22 — 29. 


448  DEUTERONOMY,  XXX.  11—14.        [226. 

This  conviction  would  also  prepare  you  for  another 
lesson  taught  you  by  Moses  ;  namely, 

II.  That  you  must  be  saved  altogether  by  an  atoning 
sacrifice. 

This  was  taught  you  throughout  the  whole  cere- 
monial law :  the  daily  and  annual  sacrifices  pro- 
claimed it  to  your  whole  nation.  Nor  was  this 
merely  taught  in  theory  ;  it  was  required  of  every 
offender,  whatever  his  sin  might  be,  to  bring  his 
sacrifice,  in  order  that  it  might  be  put  to  death  in 
his  stead,  and  dehver  him  from  the  condemnation 
which  his  sin  had  merited.  Even  for  sins  of  igno- 
rance this  was  required ;  and  the  offender,  whether 
he  were  a  priest,  or  an  elder,  or  a  ruler,  or  one 
of  the  common  people,  was  required  to  jyi^t  his  hands 
on  the  head  of  his  sacrifice,  and  thus,  by  the  most 
significant  of  all  actions,  to  transfer  to  it  his  sins^. 
What  an  instructive  ordinance  was  this!  Yet  was 
the  ordinance  of  the  scape-goat,  if  possible,  still  more 
instructive.  On  the  great  day  of  annual  expiation, 
the  high-priest,  after  killing  the  goat  on  which  the 
Lord's  lot  had  fallen,  was  to  put  his  hands  on  the 
head  of  the  scape-goat,  and  to  confess  over  him  all 
the  sins  of  all  the  children  of  Israel ;  and  then  the 
goat  was  led  into  the  wilderness  from  before  them 
all,  never  more  to  be  seen ;  that  so  the  removal  of 
their  sins  might  be  made  visible,  as  it  were,  to  their 
bodily  eyes^ 

Yet,  whilst  this  glorious  truth  was  thus  plainly 
declared,  the  insufficiency  of  the  legal  sacrifices,  and 
the  necessity  of  a  better  sacrifice,  was  proclaimed 
also.  For  these  very  sacrifices  were  to  be  repeated 
from  year  to  year;  which  shewed,  that  the  guilt 
expiated  by  them  was  not  fvilly  removed.  Hence 
the  very  sacrifices  were,  in  fact,  no  other  than  an 
annual  remembrance  of  sins,  not  finally  forgiven.  In 
this  light  they  were  viewed  by  those  of  your  fore- 
fathers whom  you  cannot  but  venerate,  and  whom 

6  Lev.  iv.  4, 15,  24,  29.  ^  Lev.  xvi.  20—22. 


226.]       THE  OLD  TESTAMENT  CONTAINS  THE  GOSPEL.         449 

I  believe  to  have  been  inspired  of  God,  the  Apostles 
of  our  Lord  and  Saviour  Jesus  Christ'. 

The  same  thing  was  intimated  by  the  very  partial 
appointment  of  sacrifices.  There  were  many  sins, 
as  adultery  and  murder,  for  which  no  sacrifice  was 
appointed.  Indeed,  presumptuous  sins,  of  whatever 
kind  they  were,  if  remission  was  to  be  obtained 
by  sacrifices,  could  never  be  forgiven ;  because  no 
sacrifice  was  appointed  for  them.  Nor,  in  truth,  was 
any  man  made  perfect  as  pertaining  to  the  conscience 
by  any  of  the  sacrifices ;  because  every  man  had  a 
secret  suspicion  at  least,  if  not  conviction,  that  the 
blood  of  bulls  and  of  goats  could  never  take  away 
sin"^.  Still,  however,  the  great  end  was  answered  of 
directing  the  eyes  of  all  to  the  appointed  sacrifices, 
and  through  them  to  the  Lord  Jesus  Christ,  the 
great  sacrifice,  whose  blood  alone  can  cleanse  from 
sin,  and  who  is  "  a  propitiation  for  the  sins  of  the 
whole  world." 

Dear  Brethren,  it  was  to  this  better  sacrifice  that 
David  looked,  when,  after  the  commission  of  adultery 
and  murder,  he  prayed,  "  Purge  me  with  hyssop,  and 
I  shall  be  clean ;  wash  me,  and  I  shall  be  whiter  than 
snow^"  Let  your  eyes  be  directed  to  the  same  sacri- 
fice, even  to  your  Messiah,  the  Lord  Jesus  Christ,  of 
whom  the  Prophet  Isaiah  says,  "  He  was  wounded 
for  our  transgressions  :"  and  again,  ''  The  Lord  hath 
laid  on  him  the  iniquities  of  us  all."  This  is  He  whom 
your  forefathers  pierced,  and  nailed  to  the  cross ;  and 
through  whom  thousands  of  those  who  crucified  him, 
found  peace  with  God:  and,  if  you  also  could  now  be 
persuaded  to  look  unto  him  for  salvation,  you  would 
immediately  experience  the  effect  produced  by  the 
brasen  serpent  in  the  wilderness,  and  be  healed  every 
one  of  you.  O  that  you  would  obey  the  direction 
given  you  in  the  writings  of  your  own  prophets, 
"  Look  unto  me,  and  be  ye  saved,  all  the  ends  of  the 
earth."  You  would  no  longer  continue  strangers  to 
peace  and  joy;  (for  strangers  ye  must  be  to  these 
divine  sensations,  whilst  ye  are  condemned  by  the 

i  See  Heb.  x.  1—4.  ^  See  Heb.  x.  1—4.  i  Ps.  li.  7. 

VOL.  II.  G  G 


450  DEUTERONOMY,  XXX.  11—14.        [226. 

law,  and  ignorant  of  the  way  in  which  your  guilt  is 
to  be  removed:)  on  the  contrary,  your  "peace  should 
flow  as  a  river,"  and,  as  "  children  of  Zion,  you 
should  be  joyful  in  your  King." 

But  further,  it  is  declared  in  your  law, 

III.  That  all  who  are  thus  saved,  must  be  holy  in 
heart  and  life. 
God,  as  you  know,  requires  you  to  be  "  holy  as 
he  is  holy ;"  and  to  be  "  a  peculiar  people  unto  him 
above  all  the  people  upon  earth."  And  I  the  rather 
bring  this  to  your  minds,  because  you  are  ready  to 
think  that  we  wish  to  proselyte  you  to  Christianity, 
that  we  may  have  to  glory  in  such  an  accession  to  our 
cause.  But  I  beg  leave  to  assure  you,  that  I  would 
not  move  a  finger  to  proselyte  your  whole  nation  to 
our  religion,  if  I  did  not  at  the  same  time  raise  them 
to  be  better  men,  fitter  to  serve  their  God  on  earth, 
and  fitter  to  enjoy  him  for  ever  in  heaven.  And  this 
I  entreat  you  to  bear  in  mind.  It  is  to  the  divine 
image  that  we  wish  to  bring  you,  and  to  the  full  pos- 
session of  that  blessing  promised  to  you  by  Jehovah 
himself ;  "  I  will  sprinkle  clean  water  upon  you,  and 
ye  shall  be  clean ;  from  all  your  filthiness,  and  from 
all  your  idols,  will  I  cleanse  you.  And  I  will  take 
away  the  heart  of  stone  out  of  your  flesh,  and  will 
give  you  an  heart  of  flesh.  And  I  will  put  my  Spirit 
within  you,  and  cause  you  to  walk  in  my  statutes, 
and  to  keep  my  judgments  and  do  them""."  This  is 
necessary  for  you,  as  it  is  also  for  us :  nor  have  we 
ourselves  any  other  rule  of  conduct  than  that  which 
was  prescribed  to  you  in  the  Ten  Commandments. 
The  advantage  we  have  in  the  New  Testament  is  not 
that  new  things  are  revealed  to  us,  but  that  the 
things  originally  revealed  to  you  are  made  more 
clear  and  intelligible.  Not  that  in  your  Scriptures 
there  is  any  obscurity  hi  relation  to  this  matter :  we 
may  truly  say,  "  It  is  not  far  off,  nor  is  it  hidden 
from  you;  but  it  is  very  nigh  unto  you,  even  in  your 
hands  and  in  your  mouth :"  I  pray  God  we  may  be 

m  Ezek.  xxxvi.  25 — 27. 


226.1       THE  OLD  TESTAMENT  CONTAINS  THE  GOSPEL.         451 

able  to  add,  as  Moses  did  in  my  text,  that  it  is  "  in 
your  heart"  also! 

And  now  permit  me  to  address  a  few  words  to  you, 
MY  Jewish  Brethren — 

It  is  to  your  own  Scriptures  that  I  wish  in  the  first 
instance  to  direct  your  attention:  for  you  yourselves 
know  that  they  testify  of  your  Messiah,  and  are  in- 
tended to  direct  you  to  him.  It  is  greatly  to  be 
lamented,  that  they  are  not  studied  amongst  you 
as  they  ought  to  be ;  and  that  your  Rabbis  for  the 
most  part  pay  more  deference  to  the  voluminous 
commentaries  with  which  your  Scriptures  are  ob- 
scured, than  to  the  Scriptures  themselves.  But  let 
it  not  be  so  with  yovi.  Begin  to  search  the  Scriptures 
for  yourselves :  search  them  as  for  hid  treasures ;  and 
pray  to  God  to  give  you  his  Holy  Spirit,  to  instruct 
you,  and  to  guide  you  into  all  truth.  When  you  take 
the  blessed  book  of  God  into  your  hands,  lift  up  your 
heart  to  God,  and  say  with  David,  "  Open  thou  mine 
eyes,  that  I  may  behold  wondrous  things  out  of  thy 
law!"  Then  compare  your  Scriptures  with  ours,  the 
Old  Testament  with  the  New ;  and  mark  how  exactly 
they  correspond  with  each  other,  even  as  the  vessel 
with  the  mould,  or  the  wax  with  the  seal.  Then  I 
fear  not  but  that  you  will  soon  acknowledge  Him  of 
whom  the  Law  and  the  Prophets  do  speak,  even  Jesus 
of  Nazareth,  to  be  the  true  Messiah,  the  Saviour  of 
the  world.  Yes;  he  whom  you  have  hitherto  rejected 
will  become  precious  to  your  souls;  and  you  will,  in 
a  far  higher  sense  than  you  have  ever  yet  been,  be- 
come the  children  of  Abraham,  and  the  sons  of  God. 

To  the  Christian  part  of  this  auditory  I  will  also 
beg  leave  to  address  a  few  words — 

You  have  seen  that  with  care  and  labour  I  have 
endeavoured  to  establish  the  true  import  of  my  text 
from  the  writings  of  Moses  himself.  But,  if  I  had 
been  speaking  to  you  only,  I  might  have  spared  that 
trouble,  having  the  text  already  explained  to  my  hand 
by  God  himself.  St.  Paul  tells  us,  that  the  command- 
ment which  was  nigh  to  the  Jews,  was  the  Gospel 

G  g2 


452  DEUTERONOMY,  XXX.  11—14.        [226. 

itself,  even  that  word  of  faith  which  declares,  that 
whosoever  with  the  heart  believes  in  Christ,  and  with 
the  mouth  confesses  him,  shall  assuredly  be  saved". 
How  thankful  should  we  be  for  such  a  light !  and 
having  been  favoured  with  it,  shall  we  conceal  it  from 
our  Jewish  brethren,  from  whom,  under  God,  we 
have  received  it  ?  What  would  you  think  of  a  man, 
who,  being  stationed  in  a  light-house  for  the  purpose 
of  warning  ships  in  its  vicinity  to  avoid  some  rocks, 
and  of  directing  them  into  a  safe  harbour,  should, 
when  he  saw  a  whole  fleet  approaching,  conceal  the 
hghts,  and  leave  the  whole  fleet  to  perish  on  the 
rocks ;  and,  when  called  to  an  account  for  his  con- 
duct, should  say,  '  I  did  not  think  it  right  to  create 
any  alarm  among  the  crews  and  their  passengers?' 
Would  you  think  his  excuse  valid  ?  Would  you 
approve  of  his  pretended  benevolence  ?  Would  you 
not  rather  be  filled  with  indignation  against  him,  and 
say,  that  the  blood  of  all  who  perished  should  be 
required  at  his  hands  ?  Do  not  ye  then  act  in  a 
way,  which,  under  other  circumstances,  you  would 
so  severely  condemn:  but,  as  God  has  given  you  a 
light,  improve  it  carefully  for  your  Jewish  brethren. 
This  is  what  their  fathers  did  for  you,  when  you 
were  bowing  down  to  stocks  and  stones.  Do  ye  it 
then  for  them,  if  peradventure  you  may  be  the  means 
of  enlightening  some  amongst  them,  and  of  saving 
their  souls  alive. 

At  the  same  time  remember,  that  St.  Paul  applies 
the  passage  unto  you ;  and  tells  you  from  it,  that 
you  must  believe  in  Christ  with  your  hearts,  and 
confess  him  openly  with  your  mouths.  The  word 
is,  in  the  strictest  sense,  "very  nigh  unto  you:"  read 
it  then,  and  ponder  it  in  your  hearts,  and  treasure  it 
up  in  your  minds,  and  live  upon  it,  and  glory  in  it :  so 
shall  it  be  a  light  to  your  paths,  and  make  you  wise 
unto  salvation  through  faith  in  Christ  Jesus. 

n  Rom.  X.  5 — 13. 


227.1  ^  FAITHFUL  minister's  APPEAL.  453 

CCXXVII. 

A  FAITHFUL  MINISTER'S   APPEAL. 

Deut.  XXX.  19.  /  call  heaven  and  earth  to  record  this  day 
against  you,  that  I  have  set  before  you  life  and  death,  blessitig 
and  cursing:  therefore  choose  life,  that  both  thou  and  thy 
seed  may  live. 

HOWEVER  long  a  minister  may  continue  with 
his  people,  he  must  part  from  them  at  last,  and  be 
summoned  to  give  up  his  account  of  all  his  ministra- 
tions to  them.  Moses  had  now  presided  over  Israel 
for  the  space  of  forty  years :  and  the  time  was  come 
that  he  must  die^  But,  before  his  death,  he  warned 
them  with  all  fidelity,  setting  life  and  death  before 
them :  and,  in  the  words  which  I  have  just  read,^  he 
appealed  to  them,  that  he  had  discharged  his  duty 
towards  them  fully  in  these  respects ;  and  urged  them 
to  improve  the  privileges  which  they  had  so  long 
enjoyed. 

Let  me  call  your  attention  to, 
I.  His  appeal — 

It  is  justly  said  of  him,  both  in  the  Old  Testament 
and  in  the  New,  that  "he  was  faithful  in  all  his  house ''." 
And,  indeed,  not  even  Paul  himself  laboured  under 
greater  disadvantages,  or  persevered  with  more  un- 
wearied diligence  than  he.  The  whole  of  God's  laws, 
moral,  ceremotiial,  judicial,  did  he  make  known  to 
the  people,  enforcing  the  strict  observance  of  them 
all  (whether  "  cominandments,  statutes,  or  judgments") 
on  the  penalty  of  death.  The  violating  of  any  one  of 
them  wilfully  and  presumptuously,  was  declared  to  be 
such  an  act  of  rebellion  against  God,  that  nothing  less 
than  utter  excision  was  the  punishment  annexed  to 
it^  On  the  other  hand,  he  promised  to  them,  that, 
if  they  were  observant  of  God's  blessed  will,  they 
should  live,  and  long  enjoy  their  promised  inheri- 
tance'^. And  so  uniformly  had  he  devoted  all  his  time 
and  strength  to  their  service,  that  he  could  call  both 

a  Deut.  xxxi.  2,  ^  Numb.  xii.  7.     Heb.  iii.  2. 

c  Numb,  XV.  30.  <^  ver.  16 — 18. 


454  DEUTERONOMY,  XXX.  19.  [227. 

heaven  and  earth  to  testify  of  his  fidehty  in  executing 
the  office  that  had  been  assigned  him. 

Let  it  not  be  thought  that  we  would  presume  to 
institute  a  comparison  between  that  holy  man  and 
ourselves.  We  well  know  how  infinitely  short  of  him 
we  have  come,  in  the  whole  of  our  personal  and 
official  character.  Yet  we  do  hope  that  we  can  so 
far  adopt  his  words,  as  to  appeal  both  to  God  and 
man,  that,  during  the  years  that  we  have  ministered 
amongst  you,  we  have  faithfully,  according  to  our 
ability,  "  set  life  and  death  before  you." 

1.  We  have  ministered  the  same  truths  unto  you^ — 
[In  the  preceding  verses,  Moses  speaks  particularly  re- 
specting the  Gospel,  which  he  had  made  known  unto  the 
people.  "This  commandment,  which  I  command  thee  this 
day,  it  is  not  hidden  from  thee,  neither  is  it  far  off.  It  is  not 
in  heaven,  that  thou  shouldest  say.  Who  shall  go  up  for  us  to 
heaven,  and  bring  it  to  us,  that  we  may  hear  it  and  do  it  ? 
Neither  is  it  beyond  the  sea,  that  thou  shouldest  say.  Who 
shall  go  over  the  sea  for  us,  and  bring  it  unto  us,  that  we  may 
hear  it  and  do  it  ?  But  the  word  is  very  nigh  unto  thee  ;  in 
thy  mouth,  and  in  thy  heart,  that  thou  may  est  do  it.  See, 
I  have  set  before  thee  this  day,  Hfe  and  good,  and  death  and 
evil^."  The  exposition  of  these  words  is  given  us  by  St.  Paul, 
who  tells  us,  that  in  them  Moses  spake,  not  of  the  righteousness 
of  the  Law,  but  of  the  righteousness  which  is  of  faith,  even  of 
that  very  faith  which  Paul  himself  preached^." 

And  what  has  been  the  subject  of  our  ministrations  ?  You 
yourselves  will  bear  me  witness,  that,  from  the  very  first  hour 
that  I  came  amongst  you,  "  I  determined  to  know  nothing 
amongst  you,  save  Jesus  Christ,  and  him  crucified'^."  Wliat 
Moses  preached  in  types  and  shadows,  I  have  declared  in  the 
plainest  terms  ;  shewing,  at  all  times,  that "  the  moral  law  was 
a  schoolmaster  to  bring  you  to  Christ';"  and  that  the  ceremo- 
nial law,  in  all  its  ordinances,  held  forth  the  Lord  Jesus  Christ 
as  the  great  sacrifice,  that  taketh  away  the  sins  of  the  world  ^. 
Never,  at  any  period,  have  we  attempted  to  lay  any  other  foun- 
dation than  this^:  nor  have  we  ever  hesitated  to  affirm  the 
sufficiency  of  this  to  bear  the  weight  of  the  whole  world  *".] 

«  In  quite  a  young  minister  this  kind  of  address  would  be  inex- 
pedient :  but  in  an  aged  minister,  who  had  spent  his  whole  official 
life  in  superintending  one  congregation,  it  would  be  thought  quite 
in  character. 

f  ver.  11—15.      R  Rom.  x.  5—9.     ''  1  Cor.  ii.  2.       i  Gal.  iii.  24. 

^  Heb.x.  I— 10.   '  1  Cor.  iii.  11.       ■"  Acts  xiii.  39. 


227.1  A  FAITHFUL  minister's  APPEAL.  455 

2.  We  have  too,  according  to  our  ability,  mini- 
stered with  the  same  fidehty — 

[We  hope  we  may,  without  presumption,  appeal  to  you, 
as  the  Apostle  Paul  did  to  the  elders  of  Ephesus,  not  only 
that  "  we  have  kept  back  nothing  that  was  profitable  unto 
you,"  but  that  "  we  have  not  shmined  to  declare  unto  you  the 
whole  counsel  of  God ;  and  are  therefore,  as  far  as  relates  to 
that,  pure,  not  from  your  blood  only,  but  from  the  blood  of  all 
men"."  You  yourselves  vdll  bear  me  witness,  that,  notwith- 
standing "  the  oflfence  of  the  cross,  which  neither  is  ceased,  nor 
can  cease ","  I  have  at  all  times  gloried  in  it,  and  exalted  it  as 
the  only  means  of  our  reconciliation  with  God  p.  Nor  have  I 
ever  amused  you  wdth  speculative  theories ;  no ;  I  have  preached 
the  Gosipel  practically ;  and  not  in  a  cold  and  formal  manner, 
but  as  a  matter  of  life  and  death.  I  have  never  ceased  to 
exhibit  it  with  all  its  awful  sanctions ;  assuring  you  of  life,  if 
you  would  believe  in  Christ ;  and  denouncing  the  wrath  of  God 
against  all  who  would  not  obey  the  Gospel ;  executing  in  this 
respect  the  commission  given  me,  to  preach  the  Gospel  to 
every  creature,  saying,  "  He  that  believe th,  and  is  baptized, 
shall  be  saved;  and  he  that  believeth  not  shall  be  damned'^." 
Never,  at  any  time,  have  I  dissembled  these  truths  ;  "  never 
daubed  the  wall  of  God's  sanctuary  with  untempered  mortar," 
nor  "  sewed  pillows  to  the  armholes  of  my  people,"  to  let  them 
find  ease  in  sin :  never  have  I  "  spoken  peace  to  you,  when 
there  was  no  peace,"  or  "  promised  life  "  in  any  other  way  than 
a  total  surrender  of  yourselves  to  God'^.  And  here  I  will 
mention  one  point,  which,  from  the  beginning,  I  have  kept  in 
mind  without  turning  to  the  right  hand  or  to  the  left — I  have 
never  perverted  one  passage  of  Scripture  to  make  it  speak  the 
language  of  human  systems.  I  have  been  anxious  to  set  before 
you  the  "unadulterated  word"  of  God ^;  and  to  let  it  speak 
for  itself,  wdthout  ever  concerning  myself  what  human  system 
it  either  countenanced  or  opposed :  having  been  "  allowed  of 
God  to  be  put  in  trust  with  the  Gospel,  we  have  spoken,  not 
as  pleasing  men,  but  God,  who  trieth  our  hearts*;"  and  with 
the  "utmost  plainness"  too",  "not  with  enticing  words  of 
man's  wdsdom,"  "  lest  the  cross  of  Christ  should  be  made  of 
none  effect''." 

Whilst,  however,  "  we  call  heaven  and  earth  to  record  this 
day"  respecting  these  things,  let  it  not  be  supposed  that  we  are 
not  conscious  of  innumerable  short-comings  and  defects  in  our 

n  Acts  XX.  20,  26,  27.  °  Gal.  v.  11.  p  Gal.  vi.  14. 

q  Mark  xvi.  15,  16.  ^  Ezek.  xiii.  10,  18,  22. 

*  1  Pet.  ii.  2.  and  2  Cor.  ii.  17.  *  1  Thess.  ii.  4,  5. 

u  2  Cor.  iii.  12.  "    1  Cor.  i.  17.  and  ii.  4,  5. 


456  DEUTERONOMY,  XXX.  19.  [227. 

ministrations :  for  we  are  filled  with  nothing  but  shame  and 
confusion  of  face  in  the  review  of  them,  God  knoweth  :  but  as 
far  as  respects  the  fideHty  of  them,  we  can,  and  do,  appeal 
both  to  God  and  man,  that,  Hke  Moses,  we  have  faithfully  and 
invariably  "  set  before  you  life  and  death,  blessing  and  cursing," 
according  as  they  are  revealed  in  the  Gospel,  and  as  they  shall 
be  awarded  to  those  who  receive  or  reject  the  Gospel.] 

And  now  let  me  call  your  attention  to, 
II.  The  advice  he  founds  upon  it — 

"  Choose  life ;" 

A  free  choice  is  given  to  every  one  amongst  you — 
[The  Gospel  is  freely  preached  to  you  all :  and  you  are 
all  at  liberty  to  embrace  or  to  reject  it.  Almighty  God  is  sin- 
cere when  he  says,  that  "  he  would  have  all  men  to  be  saved, 
and  to  come  to  the  knowledge  of  the  truth  y."  Never  did  he 
reprobate  any  man,  till  that  man  had  brought  that  sentence 
upon  himself  by  his  own  wilful  obduracy.  The  whole  Scrip- 
ture bears  testimony  to  this  truth.  If  this  be  not  true,  how 
can  we  ever  explain  that  solemn  oath  of  Jehovah  ;  "  As  I 
live,  saith  the  Lord  God,  I  have  no  pleasure  in  the  death  of  a 
sinner,  but  rather  that  he  turn  from  his  wickedness  and  live. 
Turn  ye,  turn  ye  from  your  evil  ways :  for  why  will  ye  die,  O 
house  of  Israel^?"  There  is  not  a  human  being  that  is  excepted 
from  the  invitations  of  the  Gospel,  or  from  its  blessings,  if  he 
accept  them.  "  Look  unto  me,  and  be  ye  saved,  all  the  ends 
of  the  earth!  for  I  am  God:  and  there  is  none  else^"  And 
"  him  that  cometh  unto  me,  (whoever  he  be,  or  whatever  he 
may  have  done,)  I  will  in  no  wise  cast  out^."  Moreover,  the 
fault  of  rejecting  these  overtures  is  always  imputed  to  the  sin- 
ner himself:  "  Ye  will  not  come  unto  me,  that  ye  might  have 
life'^."  If  any  could  have  been  supposed  to  have  been  repro- 
bated from  all  eternity,  it  was  the  persons  who  were  given  up 
to  reject  their  Messiah,  and  to  crucify  the  Lord  of  glory:  yet 
over  them  did  our  blessed  Lord  mourn,  saying,  "  How  often 
would  I  have  gathered  you,  even  as  a  lien  gathereth  her 
chickens  under  her  wings,  but  ye  would  not*^."  That  we  have 
a  bias  towards  corruption,  is  certain:  but  there  is  no  com- 
pulsion. That  Satan  also  is  permitted  to  tempt  us,  is  certain : 
but  he  cannot  compel  any  man.  We  are  perfectly  free  agents 
in  all  that  we  do,  whether  it  be  good  or  evil.  If  it  be  said, 
that  God  "  draws  men,"  it  is  true  :  but  he  "  draws  them  with 
the  cords  of  a  man,  and  with  the  bands  of  love ^."     And,  if  he 

y  1  Tim.  ii.  4.  and  2  Pet.  iii.  9.  ^  Ezek.  xxxiii.  11. 

a  Isai.  xlv.  22.  ^  John  vi.  37.  ^'  John  v.  40. 

^  Matt,  xxiii.  37.  "  Hos.  xi.  4. 


227.1  ^  FAITHFUL  minister's    APPEAL.  457 

prevail  over  the  reluctance  of  their  hearts,  it  is  not  by  the 
exercise  of  an  overpowering/ore e,  but  by  "  making  them  willing 
in  the  day  of  his  power  ^."  If  he  "  work  in  them  to  do"  it  is 
by  "working  in  them  to  will^."  And  I  will  appeal  to  every 
living  man,  whether  he  ever  did  good  or  evil  by  compulsion 
against  his  will  ?  That  he  has  acted  against  his  judgment  and 
his  co7iscie)ice,  is  true  enough,  and  that  in  ten  thousand  in- 
stances: but  against  his  will  he  never  did.  God  sets  good 
before  us ;  and  Satan  evil :  and,  whichever  we  prefer,  that  we 
choose,  and  that  we  do.^ 

Exercise,  then,  your  choice  with  true  wisdom — 

[The  generality,  in  spite  of  all  that  we  can  say,  will  choose 
evil.  It  is  in  vain  that  we  endeavour  to  allure  them  by  the  offer 
of  "  life,"  or  to  alarm  them  with  the  threatening  of  "  death :  " 
they  prefer  evil  with  all  its  consequences ;  and  therefore  they 
do  it :  as  God  has  said ;  "  He  that  sinneth  against  me 
wrongeth  his  own  soul :  all  they  that  hate  me  fo?;^  c/ea^A^."  But 
do  not  ye  act  thus.  "  Choose  good:"  "  choose  life  ;  that  both 
ye  and  your  seed  may  Kve."  Of  the  beneficial  consequences  to 
yourselves  you  cannot  doubt :  for,  who  ever  sought  the  Lord, 
and  was  rejected  ?  "  Who  ever  truly  believed  in  Christ,  and 
was  confounded'?"  Who  ever  "  chose  the  good  part,  and  had 
it  violently  taken  away  from  him*^?"  Choose  God  for  your 
Father  ;  and  he  will  acknowledge  you  as  his  children.  Choose 
Christ  as  your  Saviour;  and  "he  will  present  you  faultless 
before  the  presence  of  his  glory  with  exceeding  joy."  Choose 
the  Holy  Spirit  as  your  Sanctifier ;  and  "  he  will  perfect  that 
which  concerneth  you,"  and  "  complete  in  you  the  work  he 
has  begun."  Choose  heaven  for  your  inheritance;  and  sooner 
shall  heaven  and  earth  pass  away,  than  you  be  permitted  to 
come  short  of  it.  The  very  choice  you  make  will  evince,  that 
you  yourselves  have  been  chosen  of  your  God^ :  and  "  his  gifts 
and  calling  are  without  repentance™." 

And  shall  not  this  tend  to  the  benefit  of  "your  seed"  also  ? 
Is  it  not  a  part  of  God's  covenant,  that  "  he  will  put  his  fear 
in  our  hearts,  for  the  good  of  us,  and  of  our  cliildren  after 
us  "  ?  "  What  is  there  so  likely  to  benefit  the  rising  generation 
as  the  piety  of  their  parents  ?  The  force  of  good  instruction 
is  great :  but  when  enforced  by  good  example,  it  is  almost 
irresistible.  Children  of  pious  parents,  who  have  diligently 
instructed  them,  and  "  laboured  earnestly  and  constantly  in 
prayer  to  God  for  them,"  cannot  sin  so  easily  as  others:  or 
if,  through  the  power  of  temptation,  they  be  drawn  aside  after 
wickedness,  they  will,  it  is  hoped,  feel  the  remonstrances  of 

f  Ps.  ex.  3.        e  Phil.  ii.  13.      '^  Prov.  viii.  36. 
'  1  Pet.  ii.  6.      k  Luke  x.  42.        i  John  xv.  16.  and  1  John  iv.  19. 
m  Rom.  xi.  29.  ^  Jer.  xxxii.  39. 


458  DEUTER0N0:MY,  XXX.  19.  [227. 

conscience  in  seasons  of  sickness  and  reflection,  and  be  brought 
home  at  last  mth  penitential  sorrow  to  their  God.  At  all 
events,  we  have  encouragement  to  hope,  that  "  our  labour  for 
them  shall  not  be  in  vain  in  the  Lord ;"  and  that,  though  in 
some  instances  we  should  fail,  it  shall  be  found  generally  true, 
that,  if  we  "  bring  up  a  child  in  the  way  he  should  go,  when 
he  is  old  he  will  not  depart  from  it."] 

That  I  may  enforce  the  counsel  in  my  text,  I  would 
beg  you  to  consider, 

1.  The  alternative  that  is  here  offered  you — 

[It  is  not  "  Hfe"  or  annihilatio7i,  but  "hfe  or  death ;"  not 
"  a  blessing,  or  a  mere  privation  of  good,''  but,  "  a  blessing,  or 
a  ciu'se."  And  have  you  ever  thought  what  that  "  death"  is, 
and  what  that  "curse?"  Oh!  who  shall  declare  what  that 
"  second  death"  is,  in  the  lake  that  bmuieth  with  fire  and 
brimstone ;  or  what  that  "  curse,"  which  shall  be  there  en- 
dui'ed?  Were  annihilation,  or  eternal  sleep,  the  alternative, 
you  would  at  least  have  the  consolation  of  knowing,  that  you 
would  be  unconscious  of  your  loss :  but,  as  you  must  live  for 
ever,  either  in  heaven  or  in  hell,  I  entreat  you  to  "  choose  that 
life,"  which  shall  be  "  at  God's  right  hand,  in  pleasiu-es  for 
evermore"."] 

2.  The   responsibility  attaching  to   you   for   the 

privileges  you  enjoy — 

[Our  blessed  Lord  said  respecting  his  hearers,  "  If  I  had 
not  come  and  spoken  unto  them,  they  had  not  had  sin  :  but 
now  they  have  no  cloak  for  their  sin  p."  And  may  I  not  say 
the  same  to  you?  Doubtless,  if  you  had  the  Gospel  ministered 
unto  you  with  less  clearness  and  fidelity,  you  would  have 
less  to  answer  for,  even  as  Sodom  and  Gomorrha  had  on  this 
very  account  a  lighter  condemnation  than  Bethsaida  and  Caper- 
naum i.  It  is  certainly  a  great  comfort  to  a  minister  to  know 
that  "he  has  delivered  his  own  soul"'."  But  it  is  a  painful 
reflection  to  think,  that  the  very  means  he  has  used  for  the 
salvation  of  his  people,  will  in  many  cases  only  increase  their 
guilt ;  and  the  word  he  has  spoken  to  them,  instead  of  being  to 
them  a  savour  of  life,  will  only  be  a  savour  of  death  to  their 
more  aggravated  condemnation.  Beloved,  let  me  not  have  to 
appear  in  that  day  as  "  a  swift  witness  against  you,"  but  rather 
have  to  present  you  to  God  as  my  children®,  and  possess  you 
as  "  my  joy  and  crown  of  rejoicing  for  evermore*."] 

3.  The  nearness  of  the  final  issue — 

o  Ps.  xvi.  11.  P  John  xv.  22.  q  Matt.  xi.  20 — 24. 

■f  Ezek.  xxxiii.  8,  9.      «  Isai.  viii.  18.  t  1  Thess.  ii.  19,  20. 


228.1        MOSEs'  ENCOURAGING  ADDRESS  TO  ISRAEL.  459 

[Moses  had  ministered  to  his  people  for  forty  years  :  and 
it  is  now  just  about  that  time  that  I  have  ministered  to  you. 
How  much  longer  God  may  be  pleased  to  continue  my  labours 
amongst  you,  he  alone  knows :  but,  according  to  the  coui'se  of 
nature,  it  cannot  be  long.  Be  in  earnest,  then,  to  improve  the 
light  whilst  you  have  it".  Many  who  are  gone  to  judgment 
would  be  glad  enough  if  they  could  come  back  again  to  hear 
the  mvitations  and  warnings  which  they  once  slighted.  And 
it  is  possible,  that,  when  the  present  ordinances  shall  have  come 
to  an  end,  and  the  tongue  that  has  so  often  warned  you  lies 
silent  in  the  grave,  you  may  wish  that  you  had  "  knovsai  the 
day  of  your  visitation,"  and  improved  the  privileges  you  once 
enjoyed.  Let  us  all  "  work  while  it  is  day :  for  the  night 
Cometh,  when  neither  your  minister  can  work  for  you,  nor 
you  for  yovuselves."  And  the  Lord  grant,  that,  whilst  we  are 
contmued  together,  I  may  so  preach  the  word,  and  you  receive 
it,  that  we  may  stand  with  boldness  before  God,  and  obtain 
his  plaudit  in  the  day  of  judgment!] 

«  John  xii.  36. 


CCXXVIIL 

MOSEs'    ENCOURAGING    ADDRESS    TO    ISRAEL. 

Deut.  xxxi.  6.  Be  strong  and  of  a  good  courage,  fear  not,  nor 
be  afraid  of  them  :  for  the  Lord  thy  God,  he  it  is  that  doth 
go  loith  thee;  he  will  not  fail  thee,  nor  forsake  thee. 

THE  application  of  passages  in  the  Old  Testament 
to  the  Church  at  this  time  is  thought  by  many  to  be 
an  unwarrantable  liberty,  especially  if  those  passages 
referred  to  any  particular  occasion,  and  still  more 
if  they  primarily  related  to  any  particular  individual. 
We  are  far  from  saying  that  great  caution  is  not 
requisite  on  this  head ;  but  we  feel  no  hesitation  in 
affirming,  that  passages  in  the  Old  Testament,  whe- 
ther general  or  particular  in  their  primary  import, 
are  applicable  to  the  Church  of  God  in  all  ages,  as  far 
as  the  situations  and  circumstances  of  the  Church 
resemble  that  in  former  times :  nay,  we  go  further 
still,  and  affirm,  that  passages,  which  in  their  primary 
sense  related  only  to  temporal  concerns,  may  fitly 
be  applied  at  this  time  in  a  spiritual  sense,  as  far  as 
there  exists  a  just  analogy  between  the  cases.  We 
cannot  have  a  stronger  proof  of  this  than  in  the 


460  DEUTERONOMY,  XXXI.  6.  [228. 

words  before  us.  They  were  first  addressed  by 
Moses  generally  to  all  Israel,  when  they  were  about 
to  invade  the  land  of  Canaan.  They  were  then 
addressed  particularly  to  Joshua  in  the  sight  of  all 
Israel "" :  and  they  were  afterwards  again  addressed  to 
Joshua  by  God  himself  ^  Now  it  might  be  asked. 
Have  we  any  right  to  apply  these  words  to  the 
Church  at  this  time  ?  and  may  any  individual  in  the 
Church  consider  them  as  addressed  personally  and 
particularly  to  himself  ?  We  answer.  Yes  ;  he  may  ; 
and  moreover  may  found  upon  them  precisely  the 
same  conclusions  as  Israel  of  old  did.  For  this  we 
have  the  authority  of  an  inspired  Apostle ;  who, 
having  quoted  the  words  in  reference  to  the  whole 
Christian  Church,  adds,  "  So  that  we  may  boldly 
say.  The  Lord  is  my  helper;  and  I  will  not  fear 
what  man  shall  do  unto  me''."  Thus  then  are  we 
warranted  to  address  the  words  to  you  in  relation 
to  that  warfare  which  you  are  to  maintain  against 
all  the  enemies  of  your  salvation :  and  this  we  will 
proceed  to  do. 

Brethren,  we  suppose  you  now  in  the  state  of 
Israel  when  addressed  by  Moses.  And  if,  like 
Moses,  we  knew  that  the  superintendence  of  your 
spiritual  concerns  was  speedily  to  be  devolved  to 
another,  and  that  this  was  the  last  time  that  we 
should  ever  address  you,  we  could  not  do  better 
than  amplify  and  expand  his  ideas,  contained  in  the 
words  before  us. 

You,  Brethren,  are  about  to  engage  in  a  most 
arduous  warfare — 

[The  enemies  of  Israel  were  numerous  and  very  powerful : 
they  were  men  of  gigantic  stature,  and  they  "  dwelt  in  cities 
walled  up  to  heaven."  There  were  no  less  than  "seven  nations 
greater  and  mightier  than  Israel,"  and  all  these  were  con- 
federate together  for  the  defence  of  Canaan.  But  these  were 
weak,  in  comparison  of  the  Christian's  enemies.  You,  Brethren, 
have  to  conflict  with  the  world  and  all  its  vanities,  the  flesh 
and  all  its  corruptions,  the  devil  and  all  his  Aviles.  There  is 
not  any  thing  you  see  around  you,  which  is  not  armed  for  your 
destruction  :  nor  is  there  any  thing  within  you  which  does  not 

a  ver.  8,  23.  ^  Josh.  i.  5,  9.  "■  Heb.  xiii.  5,  G. 


228.1       MOSEs'  ENCOURAGING  ADDRESS  TO  ISRAEL.  461 

watch  for  an  opportunity  to  betray  your  soul,  and  to  inflict  on 
it  the  most  deadly  wovmds.  Yet  these  enemies,  notwithstand- 
ing their  nmnber  and  power,  are  quite  overlooked  by  St.  Paul, 
and  counted  as  nothing,  in  comparison  of  those  mighty  adver- 
saries, the  principaHties  and  powers  of  helP.  Their  incon- 
ceivable subtlety,  their  invisible  combination,  their  pre-eminent 
strength,  their  inveterate  malignity,  together  with  the  easiness 
of  their  access  to  us  at  all  times,  render  them  formidable  beyond 
measiure  ;  insomuch  that  if  you  had  not  an  Almighty  Friend 
to  espouse  your  cause,  you  might  well  sit  down  in  despair.] 

In  the  prospect  of  this  contest  you  are  apt  to 
indulge  desponding  thoughts — 

[Forty  years  before,  the  Israehtes  had  refused  to  encounter 
their  enemies,  from  an  apprehension  that  they  were  invincible : 
and  it  is  probable  that  they  were  not  without  their  fears  at 
this  time.  And  what  is  it  that  at  the  present  day  deters  mvd- 
titudes  from  engaging  in  the  spiritual  warfare  ?  is  it  not  a 
fear  that  they  shall  not  succeed?  Wlien  we  tell  them  that  they 
must  overcome  the  world,  and  mortify  the  flesh,  and  resist  the 
devil,  they  reply,  that  these  things  are  impossible ;  and  that 
it  is  in  vain  to  make  such  an  impracticable  attempt^.  Even 
those  who  have  fought  weU  on  particular  occasions,  are  apt  to 
faint,  when  their  trials  press  upoi>  them  with  more  than  usual 
weight :  David  himself  yielded  to  unbelieving  fears  ^,  and  ex- 
claimed in  his  haste,  "  AH  men  are  Hars^."  Perhaps  there  is 
not  one  amongst  us  whose  "  hands  have  not  sometimes  hanged 
down,  and  his  knees  been  weary,  and  his  heart  faint ;"  not  one 
who  has  not  needed,  like  St.  Paul  himself,  some  peculiar  mani- 
festations of  God  for  his  support''.] 

But  there  is  no  real  cause  for  discouragement  to 

any  of  you — 

[It  is  alleged  perhaps,  that  your  enemies  are  mighty ;  but 
"  your  Redeemer  also  is  mighty  ;"  and  *'  if  he  be  for  you,  who 
can  be  against  you  ? "  If  it  be  your  ovm  weakness  that  de- 
presses you,  only  view  it  in  a  right  Hght,  and  the  most  conso- 
latory considerations  will  spring  from  it :  for  "  when  you  are 
weak,  then  are  you  strong ;"  and  the  more  sensible  you  are  of 
your  own  insufficiency  for  any  good  thing,  the  more  will  God 
magnify  his  own  power  towards  you,  and  "  perfect  his  own 
strength  in  your  weakness."  The  peculiar  appositeness  of  our 
text  to  all  such  cases  is  evident  from  the  repeated  appHcation  of 
it  to  persons  imder  discouragement,  and  the  blessed  effects  pro- 
duced by  it.     We  have  already  supposed  the  discouragement 

d  Eph.  vi.  12.  e  jer.  xviii.  12.  ^  Ps.  Ixxvii.  7 — 10. 

g  Ps.  cxvi.  11.  with  Ixxiii.  13.  ^  Acts  xxiii.  11. 


462  DEUTERONOMY,  XXXI.  6.  [228. 

to  arise  from  a  view  of  duties  impracticable,  or  of  difficul- 
ties insurmountable :  but,  in  the  former  case,  David  consoled 
Solomon',  and,  in  the  latter  case,  Hezekiah  comforted  the 
Jews^,  with  the  very  address  which  we  are  now  considering : 
a  sure  proof,  that  it  contains  a  sufficient  antidote  against  all 
disquieting  fears,  of  whatever  kind  they  be,  and  to  whatever 
extent  they  may  prevail.] 

God  promises  to  his  people  his  presence  and  aid — 

[If  he  refused  to  go  forth  with  you,  you  might  well  say 
with  Moses,  "  If  thy  presence  go  not  with  us,  carry  us  not  up 
hence ^"  Even  if  he  offered  to  send  an  angel  vnth  you,  it 
would  not  be  sufficient™.  But  he  has  promised  to  be  with 
you  himself,  and  to  exercise  all  his  glorious  perfections  in  your 
behalf.  As  in  the  days  of  Joshua  he  sent  his  Son  to  be  "  the 
Captain  of  the  Lord's  host","  so  has  he  given  him  to  be  "a 
Leader  and  Commander  unto  "  you  °  :  by  whom  he  says  to  you 
at  this  hour,  "  Lo !  I  am  with  you  alway,  even  to  the  end  of 
the  world."  Having  then  his  wisdom  to  guide  you,  his  arm  to 
strengthen  you,  his  power  to  protect  you,  what  ground  can 
you  have  for  discouragement ?  "If  he  be  for  you,  who  can  be 
against  youP?"] 

Nor  will  he  ever  fail  you  or  forsake  you — 

[There  may  be  times  and  seasons  when  he  may  suffer  you 
to  be  assaulted  with  more  than  usual  violence ;  but  he  wiU 
never  give  you  up  into  the  hands  of  your  enemy,  or  "  suffer 
you  to  be  tempted  above  your  strength  :"  or  if  for  gracious 
purposes  he  see  fit  to  withdraw  himself,  it  shall  only  be  "  for 
a  little  moment,"  that  he  may  afterwards  the  more  visibly 
shew  himself  in  your  deliverance.  Respecting  this  he  engages 
in  the  strongest  manner ;  and  refers  us  to  the  rainbow  in  the 
heavens  as  an  infallible  pledge  of  his  faithfulness  and  truth 'J. 
Created  helps  may  fail  us ;  but  our  God  never  will  '^ ;  and  you 
may  "  be  coiffident  that,  having  begun  a  good  work  in  you,  he 
will  perform  it  until  the  day  of  Jesus  Christ  ^"  The  manner 
in  which  the  Apostle  quotes  the  words  of  our  text,  abundantly 
shews  how  assured  he  was  that  it  should  be  fulfilled  ;  for  he 
uses  no  less  than  five  negatives  to  express  the  idea  with  the 
utmost  possible  force,  and  then  "  boldli/"  draws  the  inference 
for  us,  that  we  have  nothing  to  fear  from  oiu*  most  inveterate 
enemies*.] 

Let  these   considerations   then  inspire   you  with 
confidence  and  joy — 

'  1  Chron.  xxviii.  20.  ^  2  Chron.  xxxii.  6 — 8. 

1  Exod.  xxxiii.  15.  ^  Exod.  xxxiii.  2.      "  Josh.  v.  13,  14. 

o  Isai.  Iv.  4.  P  Rom.  viii.  31.  ilsai.liv.7 — 10. 

r  2  Tim.  iv.  16,  17.  «  Phil.  i.  G.  *  Heb.  xiii.  5,  6. 


228.1       MOSES'  ENCOURAGING  ADDRESS  TO  ISRAEL.  463 

[Hear  the  animated  exhortation  which  God  himself  gives 
you  by  the  Prophet  Isaiah;  "  Fear  thou  not,  for  I  am  with 
thee ;  be  not  dismayed,  for  I  am  thy  God :  I  will  strengthen 
thee  ;  yea,  I  will  help  thee  ;  yea,  I  wiU  uphold  thee  with  the 
right  hand  of  my  righteousness"."  If  you  reply,  that  there  are 
mountains  of  difRcidty  before  you,  and  you  but  as  a  worm  to 
contend  with  them ;  then  says  God,  "  Fear  not,  thou  worm 
Jacob;  behold,  I  will  make  thee  a  new  sharp  threshing  instru- 
ment having  teeth;  thou  shalt  thresh  the  mountains,  and  beat 
them  small,  and  shalt  make  the  hills  as  chaff;  thou  shalt  fan 
them,  and  the  wind  shall  carry  them  away,  and  the  whirlwind 
shall  scatter  them:  and  thou  shalt  rejoice  in  the  Lord,  and 
shalt  glory  in  the  Holy  One  of  Israel''."  "  Who  then  art  thou, 
that  thou  shouldest  be  afraid  of  a  man  that  shall  die,  and  the 
son  of  man  that  shall  be  as  grass,  and  forgettest  the  Lord  thy 
Maker^?  "  All  that  you  have  to  do  is,  to  wait  upon  yom-  God; 
and  then,  in  spite  of  all  your  apprehensions  of  failiu'e,  or  even  of 
occasional  defeats,  you  shall  rise  superior  to  your  enemies,  and 
be  triumphant  over  them  at  last^.  I  say  then  to  you  in  the 
words  of  our  great  Captain,  "  Fear  not,  little  flock;  for  it  is 
your  Father's  good  pleasure  to  give  you  the  kingdom^"] 

Let  the  captives  of  Satan  arise  and  assert  their 
liberty — 

[Behold  the  kingdom  of  heaven  is  before  you,  "  that  good 
land  flowing  with  milk  and  honey: "  and  vdU  ye  be  content  that 
your  great  adversary  shall  rob  you  of  it  without  a  struggle  ? 
Know  that  there  is  armour  provided  for  you ;  and  that  if  you 
go  forth  against  him  clad  with  it,  you  cannot  but  conquer.  O 
enlist  under  the  banners  of  the  Lord  Jesus,  and  go  forth  in  his 
strength!  fight  a  good  fight;  quit  yourselves  like  men;  be 
strong ;  and  be  assured,  "  your  labour  shall  not  be  in  vain  in 
the  Lord."] 

Let  the  timid  take  courage,    and  return  to  the 
charge — 

[Think  not  of  your  ovm  weakness,  but  of  the  Lord's 
strength.  Remember  what  he  has  done  for  his  people  in  old 
time.  Did  not  the  walls  of  Jericho  fall  at  the  sound  of  rams' 
horns?  Was  not  Midian  vanquished  by  a  few  lamps  and  broken 
pitchers  ?  Did  not  Goliath  fall  by  a  shng  and  a  stone  ?  Ah ! 
know  that  your  enemies  shall  be  like  them,  if  only  you  will 
take  coiurage.  "  Resist  the  devil,  and  he  shall  flee  from  you." 
See  what  Joshua  did  to  the  five  confederate  kings ^:   thus  shall 

u  Isai.  xli.  10.  ^  Isai.  xli.  14—16.  y  Isai.  U.  12,  13. 

z  Isai.  xl.  27—31.       a  Luke  xii.  32.  ^  Josh.  x.  24,  25. 


4m  DEUTERONOMY,  XXXI.  14.  [229. 

you  also  do  in  due  season;  for  the  true  Joshua  has  promised 
that  "he  will  bruise  Satan  under  your  feet  shortly*^."] 

hetthe  strong  remember  in  whom  their  strength  is — 
[Let  not  any  think  themselves  so  strong,  but  that  they 
still  need,  even  as  Joshua  himself  did,  a  word  of  exhortation 
and  encouragement.  Be  not  self-confident  even  for  a  moment, 
lest  God  leave  you  to  yourselves,  and  you  "  be  crushed  before 
a  moth."  Peter  will  remind  you  how  weak  you  are,  if  not 
upheld  by  God ;  and  what  Satan  can  accomplish,  if  permitted 
to  sift  you  as  wheat.  "  Be  not  high-minded  then,  but  fear:" 
yet  fear  not  others,  but  yourselves  only.  Be  weak  i7i  youi- 
selves,  and  strong  in  the  Lord;  and  then  you  may  dismiss 
every  other  fear,  and  already  begin  the  shout  of  victory.] 

<=  Rom.  xvi.  20. 


CCXXIX. 

THE    APPROACH    OF    DEATH. 

Deut.  xxxi.  14.    yind  the  Lord  said  unto  Moses,  Behold,  thy 
days  approach  that  thou  must  die. 

*'  TO  man  there  is  an  appointed  time  upon  earth." 
But  the  precise  measure  of  our  days  is  in  mercy  hid 
from  us.  On  some  occasions,  however,  God  has  been 
pleased  to  make  it  known,  and  to  declare  with  pre- 
cision the  near  approach  of  death,  that  so  the  persons 
whose  fate  was  made  known  might  employ  their  re- 
maining hours  in  perfecting  the  work  which  he  had 
given  them  to  do. 

The  intimation  here  given  to  Moses,  we  shall  con- 
sider, 

L  As  addressed  to  Moses  in  particular — 

In  this  view,  it  comes  with  peculiar  weight  to  those 
churches  which  have  been  long  under  the  superin- 
tendence of  an  aged  minister. 

Moses  had  long  watched  over  Israel — 

[For  the  sake  of  Israel  he  had  renounced  all  that  the 
world  could  give  him,  and  subjected  himself  to  many  trials,  and 
exposed  himself  to  many  dangers:  "  He  had  refused  to  be 
called  tlie  son  of  Pharaoh's  daughter,"  and  abandoned  all  the 
pleasures  and  honours  of  a  court ;  "  choosing  rather  to  suffer 
affliction  with  tlie  people  of  God,  than  to  enjoy  the  pleasures  of 
sin  for  a  season ;  and  esteeming  the  reproach  of  Christ  greater 


229.1  THE  APPROACH  OF  DEATH.  465 

riches  than  all  the  treasvures  of  Egypt."  From  a  regard  for 
them,  he  had  braved  all  the  wrath  of  Pharaoh  in  his  most 
infuriated  state ;  and  had  led  them  forth,  unarmed  and  unpro- 
vided, in  the  hope  of  bringing  them  to  a  land  flowing  with 
milk  and  honey.  As  God's  appointed  instrument,  he  had  made 
known  to  them  the  will  of  God ;  and  had  shewn  them,  by  a 
great  variety  of  ordinances,  the  means  which  God  had  pro- 
vided for  their  acceptance  with  him.  He  had  for  the  space  of 
forty  years  together  fed  them  with  bread  from  heaven  and  with 
water  out  of  the  stony  rock.  Times  without  number  had  he 
interceded  for  them,  when  if  his  hands  had  hanged  down,  and 
his  heart  had  fainted,  their  ruin  would  inevitably  have  ensued. 
In  a  word,  he  had  lived  but  for  them.  In  all  that  space  of 
time,  not  a  day  had  occurred  which  he  had  not  occupied  in 
their  service  :  and  could  he  but  see  them  happy,  nothing  that 
he  could  forego,  nothing  that  he  could  do,  nothing  that  he 
could  suffer,  was  regarded  by  him  as  worthy  of  a  thought ;  so 
entirely  were  his  interests  and  happiness  bound  up  in  theirs.] 

But  now  his  care  over  them  must  cease — 
[God  had  determined  that  he  should  not  go  over  Jordan^. 
This  was  in  part  the  punishment  of  his  sin  at  Meribah,  when, 
instead  of  sanctifying  the  Lord  in  the  eyes  of  all  Israel  by  a 
believing  expectation  of  water  from  the  rock  in  answer  to  his 
word,  he  struck  the  rock,  yea,  struck  it  twice,  with  an  unhal- 
lowed irritation  of  mind^.  But,  in  part,  this  exclusion  was 
intended  to  shadow  forth  the  nature  of  that  dispensation;  and 
to  shew,  that  one  violation  of  the  law  was  sufficient  to  exclude 
a  soul  from  Canaan ;  and  that  all  who  would  obtain  an  entrance 
into  the  promised  land,  must  turn  from  Moses  to  Joshua  (the 
Lord  Jesus  Christ),  who  alone  can  save  any  child  of  man. 

Moses  was  now  a  hundred  and  twenty  years  of  age :  but 
he  was  still,  as  far  as  natural  strength  was  required,  as  com- 
petent as  ever  to  watch  over  the  people,  and  to  discharge  his 
duty  to  them.  But  his  time  was  come  ;  and  he  must  transfer 
his  office  to  another.  Happily  for  him,  and  for  all  Israel, 
there  was  a  Joshua  ready  to  fill  his  place;  and  God  had 
ordained  him  to  occupy  the  vacant  post,  and  to  take  on  him 
the  oversight  of  this  bereaved  people.  And  could  toe  but  see 
that  the  charge  we  vacate  would  be  so  supplied,  verily,  a  sum- 
mons into  the  eternal  world  would  be  a  source  of  unqualified 
joy.  The  most  painful  thought  in  the  separation  of  aged 
ministers  from  their  people  is,  that  they  know  not  on  whom 
the  care  of  them  shall  devolve,  whether  on  one  who  will  watch 
for  their  souls,  or  on  one,  who,  content  with  a  mere  routine  of 
duties,  will  leave  them  to  be  scattered  by  every  one  that  shall 
choose  to  invade  the  fold. 

"  ver.  2.  *>  See  Numb.  xx.  7 — 12. 

VOL.  II.  H  H 


4G6  DEUTERONOMY,  XXXI.  14.  [229. 

However  this  be,  a  time  of  separation  must  come :  the 
pastor  who  has  fed  you  more  than  forty  years  must  be  taken 
from  you  :  and  how  soon,  who  can  tell  ?  It  may  be,  yea,  it  is 
highly  probable,  that  this  year  will  be  his  last.  Certain  it  is, 
that  "  his  days  approach,"  and  very  rapidly  too,  "  when  he 
must  die  ;"  and  when  the  connexion  that  has  subsisted  between 
you  and  him  must  for  ever  cease.  To  God  he  must  give 
account  of  his  ministry  among  you ;  as  must  all  of  you,  also, 
in  due  season,  of  the  improvement  made  of  it.  And  it  is  an 
awful  thought,  that  your  blood  will  be  required  at  his  hand, 
as  will  all  his  labours  for  your  good  be  required  at  yours. 
The  Lord  grant,  that  when  we  shall  meet  around  the  judg- 
ment-seat of  Christ,  we  may  all  "give  up  our  account  with 
joy,  and  not  with  grief!  "] 

But  let  us  turn  from  the  particular  instance,  and 
consider  the  intimation, 
II.  As  applicable  to  every  child  of  man — 

It  is  true  respecting  every  child  of  man :  for  we 
no  sooner  begin  to  breathe  than  we  begin  to  die :  and 
the  life,  even  of  the  longest  liver,  is  **  but  as  a  span 
long."  ^*Our  time  passeth  away  like  a  shadow:"  and 
death,  to  whomsoever  it  may  come,  involves  in  it, 

1.  A  dissolution  of  all  earthly  ties — 

[The  husband  and  wife,  how  long  soever  they  may  have 
been  bound  together  in  love,  and  how  averse  soever  they  may 
be  to  separate,  must  be  rent  asimder ;  and,  whilst  one  is  taken 
to  his  long  home,  the  other  must  be  left  to  bewail  his  sad  be- 
reavement with  unavailing  sorrow.  Perhaps  there  was  a 
growing  family,  that  needed  their  united  care,  and  that  must 
be  deprived  of  innumerable  blessings,  which,  according  to  the 
course  of  nature,  they  were  entitled  to  expect.  But  the  hand 
of  death  cannot  be  arrested  by  the  cries  of  parental  anxiety  or 
of  filial  love  :  it  seizes  with  irresistible  force  its  destined  ob- 
jects ;  and  transmits  them  to  Him  whose  commission  it  has 
executed,  and  whose  wall  it  has  fulfilled.  Methinks  it  were 
well  for  those  who  stand  in  any  one  of  these  relations,  to  bear 
in  mind  how  soon  they  may  be  bereaved,  and  how  speedily 
what  has  been  only  committed  to  them  as  a  loan,  may  be 
demanded  at  their  hands.] 

2.  A  termination  of  all  earthly  labours — 

[We  may  have  many  plans,  either  in  hand  or  in  prospect; 

but  death,  the  instant  it  arrives,  puts  an  end  to  all 

We  may  have  even  formed  purposes  in  relation  to  our  souls : 
we  may  have  determined  that  we  will,  ere  long,  abandon  some 


THE  APPROACH  OF  DEATH.  46 


229.] 

evil  habits  in  which  we  have  Hved,  or  fulfil  some  duties  which 
we  have  hitherto  neglected.  We  may  have  thought,  that  to 
repent  us  of  oxn-  sins,  and  to  seek  for  mercy  throvigh  Christ, 
and  to  give  all  dihgence  to  the  concerns  of  our  souls,  was  the 
path  which  true  wisdom  dictated ;  and  that  we  would  speedily 
commence  that  salutary  course.  But  death,  having  once  re- 
ceived its  commission  to  transmit  us  to  the  presence  of  our 
God,  can  take  no  cognizance  of  any  good  intentions  :  it  exe- 
cutes its  office  vnthout  favour  to  any  ;  and,  in  the  instant  that 
he  inflicts  the  stroke,  his  victim,  whoever  he  may  be,  falls ; 
"  his  breath  goeth  forth,  and  he  returneth  to  his  earth;  and  in 
that  very  day  aU  his  thoughts  perish''."] 

3.  A  fixing  of  our  eternal  doom — 

[Whatever  be  the  state  of  our  souls  in  the  instant  of 
death,  that  it  wiU  continue  to  all  eternity  :  "  As  the  tree  falleth, 
so  it  must  Ke."  If  we  have  lived  a  life  of  penitence  and  faith, 
and  devoted  ourselves  truly  mito  God,  it  is  well :  death  will 
be  to  us  only  like  "falling  asleep"  in  the  bosom  of  our  Lord. 
But,  if  we  have  neglected  these  great  concerns,  or  not  so  far 
prosecuted  them  as  to  have  found  favour  with  God,  death  vnH 
be  to  us  only  like  the  opening  of  our  prison-doors,  in  order  to 
the  execution  of  eternal  vengeance  on  our  souls.  Prepared 
or  unprepared,  we  must  go  into  the  presence  of  our  God,  and 
receive  at  his  hands  our  eternal  doom.  Oh,  fearful  thought ! 
But  so  it  must  be ;  and,  the  instant  that  the  soul  is  separated 
from  the  body,  it  will  be  transmitted  either  to  the  paradise  of 
God,  or  to  the  lake  that  burneth  with  fire  and  brimstone.  The 
day  of  judgment  will  make  no  difference,  except  that  the  body 
will  then  be  made  to  participate  the  portion  of  the  soul ;  and 
the  righteousness  of  God,  in  the  sentence  awarded,  will  be  dis- 
played to  the  admiration  of  the  whole  assembled  universe.] 

Let  this  subject  be  improved  by  us, 

L  For  the  humbling  of  our  souls  in  reference  to 
the  past — 

[We  have  known  the  uncertainty  of  life ;  and  have  seen, 
in  the  mortality  of  those  around  us,  the  approach  of  death : 
but  how  marvellous  is  it,  that  these  sights  should  have  pro- 
duced such  Httle  effect  upon  our  souls !  Verily,  if  we  did  not 
hioiu  the  insensibility  of  man  under  circumstances  of  such 
infinite  moment,  we  should  scarcely  be  able  to  credit  what  both 
our  observation  and  experience  so  fully  attest.] 

2.  For  the  quickening  of  our  souls  in  reference  to 
the  future — 

[That  "  the  day  of  death  approaches,^'  we  are  sure :   at 

•=  Ps.  cxlvi.  4. 

H  H  2 


4G8  DEUTERONOMY,  XXXI.  19.  [230. 

what  precise  distance  it  is,  we  know  not.  But  should  not  this 
thought  stimulate  us  to  improve  our  every  remaining  hour  ? 
Yes,  verily  :  we  should  tui-n  unto  God  mthout  delay ;  and 
"apply  our  hearts  to  wisdom"  with  all  diligence:  and  so 
"  watch  for  the  coming  of  our  Lord,  that,  at  whatever  hour  it 
may  be,  we  may  be  found  ready."  "  What  I  say  therefore  to 
one,  I  say  unto  all,  Watch."] 


ccxxx. 

THE  SONG  OF  MOSES  A  WITNESS  AGAINST  THE  JEWS. 

Deut.  xxxi.  19.  Noio  therefore  ivrite  ye  this  song  for  you,  and 
teach  it  the  children  of  Israel:  put  it  in  their  viouths,  that 
this  song  may  he  a  witness  for  me  against  the  children  of 
Israel. 

IN  order  that  Moses  in  his  own  person  should 
exemphfy  the  nature  of  that  law  which  he  had  given, 
it  was  appointed  of  God  that  he  should  die  for  one 
offence,  and  not  have  the  honour  of  leading  the  people 
of  Israel  into  Canaan.  The  time  of  his  departure 
was  now  nigh  at  hand ;  and  God  said  to  him,  "  Be- 
hold, thy  days  approach  that  thou  must  die."  Little 
remained  for  him  to  do.  He  had  written  the  whole 
of  his  law,  and  had  "  delivered  it  unto  the  priests," 
that  they  might  "  put  it  in  the  side  of  the  ark  of  the 
covenant  of  the  Lord  their  God."  But  God  would 
have  a  song  composed,  which  should  contain  a  brief, 
summary  of  his  dealings  with  his  people,  and  which 
should  be  committed  by  them  to  memory,  as  ''  a  wit- 
ness for  him  against  themselves."  This  song  we  now 
propose  to  consider:  and  we  shall  open  to  you, 

I.  Its  subject-matter — 

As  being  an  epitome  of  all  their  past  history,  and 
of  God's  dispensations  towards  them  to  the  end  of 
time,  its  contents  are  various:  they  are, 

1.  Commemorative — 

[It  records  God's  sovereign  mercy  to  that  people  in  the 
original  designatioji  of  the  land  of  Canaan  to  them,  even  from 
the  first  distribution  of  mankind  over  the  face  of  the  earth. 
When  the  sons  of  Adam  and  of  Noah  multiplied  in  the  earth,  he 
so  ordered  and  overruled  their  motions,  that  the  descendants  of 


230.1         MOSEs'  SONG  A  WITNESS  AGAINST  THE  JEWS.  4C9 

wicked  Canaan  should  occupy  that  land,  and  prepare  it,  as  it 
were,  for  Israel ;  and  that  the  Israelites  should  be  just  ready 
to  possess  it  when  the  inhabitants  should  have  filled  up  the 
measure  of  their  iniquities,  and  become  ripe  for  the  execution 
of  the  curse  of  God  upon  them.  It  was  in  reference  to  the 
children  of  Israel  that  "  the  Most  High  divided  to  the  nations 
their  inheritance,"  and  set  the  bounds  of  each  peculiar  people ''. 

The  manner  also  in  which  he  had  hrought  them  to  it  is  parti- 
cularly specified.  He  had  brought  them  through  a  waste 
howling  wilderness,  where  he  had  preserved  them  by  an  unin- 
terrupted series  of  miracles,  and  had  instructed  them  in  the 
knowledge  of  his  will,  and  had  kept  them  as  the  apple  of  his 
eye,  and  had  made  them  the  objects  of  his  tenderest  solicitude, 
like  the  eagle  fostering,  instructing,  and  protecting  her  help- 
less offspring''. 

The  richness  of  the  provision  which  he  had  made  for  them  is 
also  described  in  animated  and  appropriate  terms.  The  fer- 
tility of  the  land,  the  stores  administered  even  by  its  barren 
rocks,  the  countless  multitudes  of  its  flocks  and  herds,  together 
with  the  abundance  of  its  produce  in  corn  and  wine,  all  are  set 
forth,  in  order  that  the  nation  even  to  their  latest  posterity 
might  know  how  to  appreciate  the  goodness  of  God  to  them, 
and  be  suitably  impressed  with  a  sense  of  their  unbomided 
obligations'^.] 

2.  Prophetic — 

[God  had  before  declared  what  the  ultimate  fate  of  that 
nation  would  be :  but  here  he  states  it  in  a  compendious  way. 
He  foretells  both  their  sins,  and  their  punishment.  Notwith- 
standing all  that  he  had  done  for  them,  they  would  soon  forget 
him,  and  would  stupidly  worship  the  idols  of  the  heathen, 
which  had  not  been  able  to  protect  their  own  votaries.  Thus 
would  they  entirely  cast  off"  their  allegiance  to  him,  and  provoke 
him  to  execute  upon  them  his  heaviest  judgments  ^.  Even  for 
their  past  abominations  he  would  have  cast  them  off",  if  he  had 
not  been  apprehensive  that  their  enemies  would  have  exulted, 
and  taken  occasion  from  it  to  harden  themselves  in  their 
atheistical  impiety.  But  by  effecting  his  purposes  in  the  first 
instance,  and  delaying  his  judgments  to  a  future  and  distant 
period,  he  should  cut  off"  all  occasion  for  such  vain  triumphs, 
and  should  display  at  once  his  mercy  and  forbearance,  his 
power  and  justice,  his  holiness  and  truth *^. 

The  terms  in  which  his  judgments  are  predicted  necessarily 
carry  our  minds  forward  to  the  times  of  the  present  dispersion. 

^  Deut.  xxxii.  8.  <=  Deut.  xxxii.  10 — 12. 

d  Deut.  xxxii.  13,  14.  e  Deut.  xxxii.  15 — 20,  22 — 25. 

f  Deut.  xxxii.  26,  27. 


470  DEUTERONOMY,  XXXI.  19.  [230. 

Awful  as  was  their  punishment  in  Babylon,  it  fell  short  of  these 
menaces,  which  were  only  to  receive  their  full  accomplishment, 
when  they  should  have  filled  up  the  measure  of  their  iniquities 
in  the  mm-der  of  their  Messiah.  This  is  evident  firom  that  part 
of  the  song  which  is,] 

3.  Promissory — 

[Fixed  as  was  God's  determination  to  inflict  "  vengeance  " 
upon  them  "  in  due  time,"  he  revealed  also  his  determination 
not  to  cast  them  off  for  ever,  but  in  their  lowest  extremity  to 
remember  and  restore  them^.  He  would  indeed  banish  them 
from  that  good  land,  and  admit  the  Gentiles  into  fellowship 
with  him  as  his  peculiar  people  in  their  stead  :  but,  whilst  he 
calls  on  "  the  GentUes  to  rejoice"  on  tliis  account,  he  calls  on 
the  Jews  also  to  participate  their  joy  :  for  though  they  should 
be  long  oppressed  by  cruel  enemies,  God  would  appear  again 
for  them,  "  avenging  the  blood  of  his  servants,  and  rendering 
vengeance  to  his  adversaries,"  and  would  again  "  be  merciful 
unto  his  land,  and  to  his  once  most  highly-favoured  people*'." 

These  promises  shall  in  due  time  be  fulfilled :  and  we  trust 
that  the  time  for  their  accomplishment  is  not  now  far  distant. 
"  The  root  of  Jesse  now  stands  for  an  ensign  to  the  nations  ;" 
and  whilst  "  the  Gentiles  are  seeking  to  it,"  we  hope  that  God 
will  speedily  set  it  up  also  as  an  ensign  to  the  Jews,  and  "  as- 
semble the  outcasts  of  Israel,  and  gather  together  the  dispersed 
of  Judah  from  the  four  corners  of  the  earth'."] 

These  things  were  comprehended  in  "  a  song,  which 
was  to  be  taught  the  children  of  Israel."  We  proceed 
to  consider, 

II.  Its  peculiar  use — 

It  was  "  to  be  a  witness/o?'  God  against  the  children 
of  Israel,"  and  was  for  this  end  to  be  transmitted  to 
their  latest  posterity.     It  was  intended  in  this  view, 

1.  To  justify  God — 

[When  God  should  have  inflicted  all  these  judgments  upon 
his  people,  they  might  be  ready  to  reflect  on  him  as  variable  in 
his  purposes,  and  cruel  in  his  dispensations.  But  he  here  tells 
them  beforehand  what  he  would  do,  and  for  what  reason  he 
would  do  it.  The  change  that  was  to  take  place,  would  not  be 
in  him,  but  in  them.  The  very  change  of  his  dispensations 
would  prove  to  them  the  unchangeableness  of  his  nature.  It 
was  for  the  wickedness  of  the  Canaanites  that  he  was  about  to 
cast  them  out :  and  for  the  same  reason  he  would  cast  out  the 

8  Deut.  xxxii.  3G.  •>  Deut.  xxxii,  43.  with  Rom.  xv.  10. 

'  Isai.  xi.  10 — 12,  15,  16. 


230.1         MOSEs'  SONG  A  WITNESS  AGAINST  THE  JEWS.         471 

Israelites  also,  when  they  should  have  provoked  hhn  to  anger, 
by  sinning  in  a  far  more  grievous  manner,  against  clearer  light 
and  knowledge,  and  against  infinitely  greater  obligations  than 
they.  Of  tliis  he  forewarned  them ;  and  the  fault,  as  well  as 
misery,  would  be  all  their  own.  "  His  work  is  perfect :  all  his 
ways  are  judgment :  a  God  of  truth  and  without  iniquity ;  just 
and  right  is  he^."] 

2.  To  humble  them — 

[The  Jews  were  at  all  times  a  stiff-necked  people,  "  a  per- 
verse and  crooked  generation."  The  best  period  of  their 
history  was  from  the  death  of  Moses  to  the  death  of  Joshua : 
yet  God  testified  respecting  them  even  then,  that  they  mani- 
fested all  those  evil  dispositions,  which  in  process  of  time  would 
be  matured,  and  grow  up  into  an  abundant  harvest:  "I  know 
their  imagination  which  they  go  about,  even  now,  before  I  have 
brought  them  into  the  land  which  I  swareM"  Hence  every 
Jew  must  see,  that  as  his  forefathers  were  not  put  into  posses- 
sion of  that  land  for  their  righteousness,  so  he,  and  all  his 
whole  nation,  are  banished  from  it  for  their  iniquities.  And 
oh,  how  humihating  the  comparison  between  their  present, 
and  their  former,  state !  once  the  glory  of  the  whole  world,  and 
now  "  an  astonishment,  and  a  proverb,  and  a  by- word  in  every 
nation  where  they  dwell."  They  need  only  repeat  this  song, 
and  they  have  enough  to  shew  them  how  low  they  are  fallen, 
and  enough  to  humble  them  in  dust  and  ashes.] 

3.  To  prepare  them  for  his  promised  blessings — 
[The  promise  of  a  future  restoration  would  of  itself  be 

sufficient  to  stimulate  their  desires  after  it.  But  it  is  worthy  of 
observation,  that  the  very  judgments  which  God  here  denounces 
against  them  are  as  strongly  expressive  of  his  gracious  intentions 
towards  them,  and  as  encouraging  to  their  minds,  as  the  pro- 
mise itself:  "  They  have  moved  me  to  jealousy  with  that  which 
is  not  God;  they  have  provoked  me  to  anger  with  their  vanities: 
and  I  will  move  them  to  jealousy  with  them  which  are  not  a 
people  ;  I  will  provoke  them  to  anger  with  a  foolish  nation  "\" 
Thus  whilst  he  transferred  the  blessings  of  salvation  to  the  Gen- 
tiles, he  did  it  no  less  for  the  good  of  his  own  rebellious  and 
apostate  people  the  Jews,  than  for  the  Gentiles  themselves ; 
hoping  thereby  to  stir  them  up  to  seek  a  participation  of  those 
privileges,  which,  when  exclusively  enjoyed  by  them,  they  had 
despised".  This  idea,  the  moment  it  shall  enter  into  their 
minds,  will  afford  them  rich  encouragement :  and  we  are  per- 
suaded, that,  if  the  Christian  world  evinced  a  just  sense  of  the 

^  Deut.  xxxii.  4.  ^  ver.  21. 

m  Deut.  xxxii.  21.  with  Rom.  x.  19.  »  Rom.  xi.  11 — 14. 


472  DEUTERONOMY,  XXXI.  19.  [230. 

mercies  they  enjoy,  and  walked  worthy  of  them,  the  Jews  would 
soon  be  stu'red  up  to  seek  those  blessings,  in  the  contempt  of 
wliich  they  are  hardened  by  Christians  themselves.] 

Let  us  LEARN  then  from  hence, 

1.  To  cultivate  a  knowledge  of  the  Holy  Scrip- 
tures ourselves — 

[To  us  also  are  they  a  ivitness,  as  they  were  to  the  Jews 
of  old,  and  are  at  this  day :  only  they  testify /or  God  and  against 
us  in  a  thousand-fold  greater  degree.  Hear  what  our  blessed 
Lord  himself  affirms :  "  Search  the  Scriptures ;  for  they  are 
they  which  testify  of  me."  O  what  mysteries  of  love  and  mercy 
do  the  New-Testament  Scriptures  attest!  the  incarnation,  the 
life,  the  death,  the  resm-rection,  the  ascension  of  Jesus  Christ ; 
his  supremacy  over  all  things  in  heaven  and  earth  ;  together 
with  all  the  wonders  of  redeeming  love ;  how  loudly  do  they 
testify  for  Christ ;  and  how  awfully  will  they  testify  against  us, 
if  we  neglect  them !  If  God  commanded  that  the  Jews,  "men, 
women  and  childi'en,  and  the  strangers  withm  their  gates,  should 
at  stated  times  be  gathered  together,  to  hear  the  laio,  and  learn 
to  fear  the  Lord  and  to  do  his  commandments,"  and  that  every 
indi\adual  among  them  in  all  successive  ages  should  learn  this 
song  ;  much  more  ought  we  to  assemble  ourselves  together  for 
public  instruction,  and  to  commit  to  memory  select  portions  of 
Scripture,  and  to  teach  them  diligently  to  oiu-  children,  in  order 
to  obtain  for  ourselves,  and  to  transmit  to  others,  the  know- 
ledge of  God's  will  as  it  is  revealed  to  us  in  the  Gospel° !  We 
call  upon  all  of  you  then  to  study  the  Holy  ScriptiU'es  in  private ; 
to  teach  them  to  your  children  and  servants  ;  to  be  useful, 
where  you  can,  in  reading  them  to  your  poorer  neighbours,  who 
through  ignorance  are  unable  to  read  them  for  themselves,  or 
through  sickness  are  incapacitated  from  attending  the  public 
ordinances.  To  be  active  also  in  the  conducting  of  Sunday 
schools  is  a  service  most  beneficial  to  man,  and  most  acceptable 
to  God.] 

2.  To  impart  the  knowledge  of  them  to  the  Jewish 

nation — 

[They,  alas !  have  almost  universally  forgotten  this  song : 
but  we  have  it  in  our  hands,  and  profess  to  reverence  it  as  the 
word  of  God.  Ought  we  not  then  to  concur  with  God  in  that 
wliich  was  liis  special  design  in  transmitting  it  to  us  ?  Ought 
we  not  to  use  it  as  the  means  of  conviction  to  the  Jews ;  and 
as  the  means  of  consolation  to  them  also  ?  Ought  we  not  to 
seek  that  they  may  be  partakers  of  our  joy,  and  be  again  en- 
grafted on  their  own  olive-tree  ?  Yet,  strange  as  it  may  appear, 

o  ver.  12,  13. 


231. J         THE  CHARACTER  OF  JEHOVAH.  473 

not  only  have  mere  nominal  Christians  neglected  them,  but 
even  the  godly  themselves  have  for  the  most  part  overlooked 
them,  as  much  as  if  they  were  in  no  danger,  or  as  if  their  con- 
version were  an  hopeless  attempt.  But  we  need  not  occupy 
your  time  in  proving  the  danger  of  their  state :  for  if  they  were 
not  perishing,  why  did  Christ  and  his  Apostles  make  such 
efforts  to  save  them  ?  Nor  need  we  labour  to  prove  their  con- 
version practicable,  when  God  has  declared  it  to  be  certain. 
Let  then  our  bowels  of  compassion  yearn  over  them :  let  us 
grieve  to  see  them  perishing  in  the  midst  of  mercy :  let  us  unite 
our  endeavours  to  draw  their  attention  to  the  Holy  Scriptures, 
and  to  the  Messiah,  whom  they  have  so  long  continued  to  re- 
ject. Let  us  constrain  them  to  see  what  blessings  they  despise; 
what  holiness  and  happiness  we  ourselves  have  derived  from 
the  Lord  Jesus,  and  what  they  lose  by  not  believing  in  him. 
In  this  way  let  us  endeavour  to  provoke  them  to  jealousy. 
Then  may  we  hope  to  see  the  veil  taken  from  their  hearts,  and 
to  have  them  associated  with  us  in  adoring  the  once  crucified 
Jesus,  and  in  singing  to  all  eternity  "  the  song  of  Moses  and 
the  Lamb."] 


CCXXXL 

THE  CHARACTER  OF  JEHOVAH. 

Deut.  xxxii.  1 — 4.  Give  ear,  O  ye  heavens,  and  I  will  speak ; 
and  hear,  0  earth,  the  words  of  my  mouth.  My  doctrine 
shall  drop  as  the  rain,  my  spieech  shall  distil  as  the  dew,  as 
the  small  rain  upon  the  tender  herb,  and  as  the  shoioers  upon 
the  grass :  because  I  will  publish  the  name  of  the  Lord  : 
ascribe  ye  greattiess  unto  our  God.  He  is  the  Rock,  his  loork 
is  perfect :  for  all  his  ways  are  judgment :  a  God  of  truth 
and  without  iniquity,  just  atid  right  is  he. 

IN  this  chapter  is  contained  the  song  which  Moses 
wrote  for  the  conviction  of  the  Jews  in  all  future 
ages,  especially  in  that  period  when  they  should  have 
provoked  God  to  scatter  them  over  the  face  of  the 
whole  earth.  Its  general  contents  have  been  before 
considered^  At  present  we  shall  confine  ourselves 
only  to  its  exordium,  in  which  Moses  addresses  the 
zoliole  creation,  and  then  describes  the  character  of  the 
Creator.  An  invocation  of  "  the  heavens  and  the 
earth"  is  not  uncommon  in  the  Scriptures  :  it  is  used 
in  order  to  impress  men  with  a  deeper  sense  of  the 

^  See  Discourse  on  Deut.  xxxi.  19. 


474  DEUTERONOMY,  XXXII.  1—4.        [231. 

importance  of  the  subject,  and  to  convey  an  idea, 
that  even  the  inanimate  creation  will  rise  up  in  judg- 
ment against  the  children  of  men,  if  they  should  dis- 
regard the  voice  of  their  Creator.  After  requesting 
their  attention,  he  declares,  that  the  whole  tendency 
of  his  discourse,  and  especially  of  that  part  which 
exhibits  the  character  of  the  Deity,  is  to  comfort 
and  enrich  the  souls  of  men.  As  the  dew  and  rain 
descend  gently  and  silently  upon  the  earth,  softening 
the  parched  ground,  refreshing  and  invigorating  the 
drooping  plants,  and  administering  nourishment  to  the 
whole  vegetable  creation,  so  was  his  word  intended 
to  administer  blessings  to  mankind,  quickening  the 
most  dead,  softening  the  most  obdurate,  comforting 
the  most  disconsolate,  and  fertilizing  the  most  barren, 
among  them  all. 

We  are  aware  that  a  directly  opposite  effect  is  in 
general  ascribed  to  a  faithful  ministration  of  the 
word :  it  is  in  general  supposed,  that  a  scriptural 
representation  of  the  divine  character  must  of  neces- 
sity alarm  and  terrify  mankind :  but,  whatever  effect 
it  may  produce  on  them  that  are  determined  to  hold 
fast  their  sins,  it  cannot  fail  to  comfort  all  whose 
minds  are  duly  prepared  to  receive  it,  and  to  ope- 
rate on  their  souls  as  rain  upon  the  new-mown  grass. 
This  will  appear,  whilst  we, 

I.    Illustrate  the  representation  here  given   of  the 
Deity— 

The  description  which  Moses  gives  of  Jehovah  is 
short,  but  comprehensive  :  it  sets  forth, 

1.  His  personal  majesty — 

[The  term  "  Rock"  is  often  used  in  reference  to  the 
Deity;  and  intimates  to  us  both  what  he  is  in  himself,  and 
what  he  is  to  us.  In  himself  he  is  the  great  unchangeable 
Jehovah;  and  to  his  2^<^ople  a  safe  and  everlasting  Refuge. 
Whether  it  be  from  the  storms  of  temptation  or  the  heat  of 
persecution,  he  affords  protection  to  all  who  flee  unto  him^ 

and,  to  those  who  build  upon  him,  he  is  an  immovable 

foundation :  nothing  shall  ever  shake  them  ;  nothing  shall  ever 
disappoint  them  of  their  hopes*' ] 

^  Isai.  xxxii.  2.  '^  Isai.  xlv.  17. 


231.^         THE  CHARACTER  OF  JEHOVAH.  475 

2.  His  providential  government — 

[Deep  and  mysterious  are  his  ways,  yet  are  they  all  or- 
dered in  perfect  wisdom  and  goodness.  In  the  world,  in  the 
Church,  and  in  our  own  individual  cases,  there  are  many  things 
which  we  cannot  account  for ;  yet  if  we  imagine  that  any  one 
of  them  could  have  been  more  wisely  appointed,  we  only  betray 
our  own  ignorance  and  presumption.  We  cannot  tell  why 
God  confined  the  revelation  of  his  will  to  one  single  family  for 
so  many  ages,  or  why  it  is  still  known  to  so  small  a  part  of  the 
world :  but  in  due  time  God  will  make  it  evident  that  such  a 
mode  of  dispensing  mercy  was  most  conducive  to  his  own  glory. 
When  a  persecution  arose  in  the  Church  about  Stephen,  and 
the  saints,  driven  from  Jerusalem,  were  scattered  over  the  face 
of  the  earth,  it  probably  appeared  to  them  an  inexplicable  dis- 
pensation :  but  the  benefit  of  it  soon  appeared,  because  the 
banished  Cluristians  propagated  the  Gospel  wherever  they 
came^.  And  when  Paul  was  confined  in  prison  two  years,  it 
might  be  thought  a  most  calamitous  event :  yet  does  he  him- 
self tell  us,  that  it  tended  "  rather  unto  the  furtherance  of  the 
GospeP."  Thus,  in  innumerable  instances,  we  are  ready  to 
say,  Hke  Jacob,  "  All  these  things  are  against  us,"  when  in  fact 
they  are  "all  working  together  for  our  good;"  and  we  are 
constrained  after  a  season  to  acknowledge,  that  our  greatest 
crosses  were  only  blessings  in  disguise^.] 

3.  His  moral  perfections — • 

[Justice,  holiness,  and  truth,  are  inseparable  from  the 
Deity ;  "  He  is  a  God  of  truth  and  without  iniquity,  just  and 
right  is  he."  The  present  state  of  things  indeed  does  not  afibrd 
us  a  just  criterion  whereby  to  judge  of  these  perfections ;  be- 
cause eternity  is  not  open  to  our  view :  but  the  brightest  dis- 
play of  them  that  can  be  exhibited  to  mortal  eyes,  is  seen  in 
the  great  work  of  redemption :  for  God  has  determined  not  to 
pardon  any  of  the  human  race  (at  least,  not  any  to  whom  the 
light  of  revelation  comes,)  except  in  a  way  that  shall  magnify 
these  perfections ;  nor  will  he  condevm  any,  without  making 
them  witnesses  for  him,  that  he  is  holy,  and  just,  and  true. 
It  is  for  this  very  end  that  he  sent  his  only-begotten  Son  into 
the  world :  for,  by  bearing  our  sins  in  his  own  body  on  the 
tree,  Jesus  has  made  a  complete  satisfaction  for  the  sins  of  the 
whole  world,  and  opened  a  way  for  the  exercise  of  mercy  in 
perfect  consistency  with  all  the  other  attributes  of  the  Deity. 
The  true  believer  makes  an  open  confession  of  this,  and  ac- 
knowledges, that  all  his  hopes  are  founded  on  the  sacrifice  of 
Christ:  the  unbeliever  experiences  in  his  own  person  the 
weight  of  that  justice,  which  he  would  not  honour  in  the  person 

d  Acts  viii.  1,  4.  «  Phil.  i.  12—14.  f  Ps.  xcvii.  2. 


476  DEUTERONOMY,  XXXII.  1—4.        [231. 

of  his  surety:  so  that  aU  in  heaven,  and  all  in  hell  too,  are 
constrained  to  say,  "  Great  and  marvellous  are  thy  works. 
Lord  God  Almighty ;  just  and  true  are  thy  ways,  thou  King 
of  Saints g."] 

That  we  may  make  a  practical  use  of  the  Divine 
character  we  shall, 

II.  Shew  how  to  make  it  a  source  of  comfort  to  the 
soul — 

If  the  Deity  is  an  object  of  terror  to  any,  it  must 
arise  either  from  an  erroneous  idea  of  his  character, 
or  from  an  opposition  of  mind  to  it.  In  order  then 
to  derive  comfort  from  it,  we  must, 

1.  Get  a  just  and  comprehensive  view  of  the  Divine 

perfections — 

[If,  as  is  too  often  the  case,  we  paint  to  ourselves  a  God 
all  mercy,  who  will  never  vindicate  the  honoiu'  of  his  law,  nor 
ever  fulfil  his  threatenings  against  sin  or  sinners,  we  may  allay 
our  fears  for  the  present,  but  we  can  never  bring  peace  or  com- 
fort into  the  soul:  for,  as  we  have  no  fomidation  for  such  an 
idea  of  the  Deity,  we  never  can  divest  oru'selves  of  the  appre- 
hension that  we  may  be  mistaken,  and  that  we  may  find  him 
at  last  such  a  Being  as  the  Scriptures  represent  him.  On  the 
other  hand,  if  we  view  nothing  but  his  justice,  he  must  of 
necessity  appear  terrible  in  our  eyes,  because  we  cannot  but 
know  that  we  are  transgressors  of  his  law.  But  if  we  regard 
him  as  he  is  set  forth  in  his  word,  and  particularly  as  he  ap- 
pears in  the  person  of  Christ,  then  do  we  find  in  him  all  that 
is  great  and  good,  yea  all  that  our  souls  can  wish  for,  or  our 
necessities  require ] 

2.  Get  our  own  hearts  suitably  affected  with  them — 

[Wliilst  the  majesty  of  God  should  fill  us  with  holy  awe, 
and  liis  power  make  us  fearful  of  incurring  his  disjilcasure, 
these  exalted  perfections  should  encourage  an  affiance  in  him, 
as  an  almighty  Helper,  and  an  all-sufficient  Protector.  His 
very  sovereignty  should  lead  us  to  apply  to  him  for  mercy, 
because  he  will  be  most  glorified  in  shewing  mercy  to  the  chief 
of  sinners.  Of  course,  a  view  of  his  love,  his  mercy,  and  his 
truth,  must  inspire  us  with  holy  confidence,  and  dispel  all  the 
fears  which  conscious  vmworthiness  must  create :  wc  should 
therefore  contemplate  them  with  unceasing  care,  as  the  grounds 
of  our  hope,  and  the  sources  of  our  eternal  welfare.  Nor  is  it 
of  small  moment  to  have  our  minds  impressed  with  a  sense  of 
his  wisdom  and  goodness  in  all  his  providential  dealings.     It 

g  Rev.  XV.  3. 


232.1  god's  regard  for  his  people.  477 

is  by  that  that  we  shall  have  our  minds  composed  under  all  the 
most  afflictive  dispensations,  and  encouraged  to  expect  a  happy 

issue  out  of  the  most  calamitous  events In  a  word, 

the  representations  which  God  has  given  of  himself  will  then 
be  most  delightful  to  us,  when  our  hearts  are  most  filled  with 
humility  and  love.] 

Application — 

["  Hear  now,  O  ye  heavens !  and  give  ear,  O  earth ! "  say 
whether  these  views  of  the  Deity  do  not  tend  to  the  happiness 
of  man?  O  that  God  would  "  shine  into  all  our  hearts,  to 
give  us  the  knowledge  of  his  glory  in  the  face  of  Jesus  Christ ! " 
then  should  our  "  meditation  of  him  be  sweet,"  and  our  fruits 
abound  to  the  praise  and  glory  of  his  grace.] 


CCXXXII. 

god's  regard  for  his  people. 

Deut.  xxxii.  9 — 12.  The  Lord's  portion  is  his  people ;  Jacob 
is  the  lot  of  his  inheritance.  He  found  him  in  a  desert  land, 
and  in  the  waste  howling  wilderness ;  he  led  him  about,  he 
instructed  him,  he  kept  him  as  the  apple  of  his  eye.  As  an 
eagle  stirreth  up  her  nest,  Jluttereth  over  her  young,  spreadeth 
abroad  her  wings,  taketh  them,  beareth  them  on  her  wings  : 
so  the  Lord  alone  did  lead  him,  and  there  was  no  strange  god 
with  him. 

THE  declarations  of  God  in  his  word  are  the  prin- 
cipal source  from  whence  we  derive  our  knowledge 
of  the  Deity.  But  much  may  be  learned  also  from 
the  dispensations  of  his  providence,  both  from  those 
which  are  recorded  in  the  inspired  volume,  and  those 
which  pass  daily  before  our  eyes :  nor  can  we  more 
profitably  employ  our  thoughts  than  in  meditating 
on  his  dealings  towards  the  Church  in  general,  and 
ourselves  in  particular.  This  Moses  recommended 
to  the  Israelites  just  before  his  final  departure  from 
them.  He  assured  them  that  God,  as  far  back  as  the 
Deluge,  had  appointed  the  boundaries  of  the  different 
kingdoms,  with  an  express  reference  to  the  children 
of  Israel ;  and  that  he  had  assigned  to  Canaan,  that 
accursed  son  of  Noah,  and  to  his  posterity,  the  land 
which  he  had  marked  out  for  his  chosen  people,  and 
which  they,  in  pursuance  of  his  will,  were  now  about 


478  DEUTERONOMY,  XXXII.  9—12.       [232. 

to  possess*.  And,  with  respect  to  themselves  in 
particular,  he  had  conducted  them  with  astonishing 
kindness  and  condescension  from  their  first  entrance 
into  the  wilderness  to  that  present  moment. 

His  words  on  that  occasion  will  natui'ally  lead  us 
to  consider, 
I.  God's  interest  in  his  people — 

God  regarded  his  ancient  people  as  his  portion  and 
inheritance — 

[Wlien  he  brought  his  people  into  Canaan,  he  divided  the 
land  amongst  the  twelve  tribes,  assigning  to  each  by  lot  their 
destined  inheritance.  Thus  amongst  all  the  people  upon  the 
face  of  the  earth  he  chose,  as  it  were  by  lot,  ("  the  whole  dis- 
posal whereof  is  of  the  Lord,")  the  descendants  of  Abraham  as 
his  portion.  Even  amongst  these  he  selected  only  a  part, 
adopting  Isaac,  and  not  Ishmael,  and  still  further  Hmiting 
his  choice  to  Jacob  and  his  posterity,  whilst  he  withheld  this 
privilege  from  Esau.  These  he  chose,  not  because  they  were 
either  more  numerous  or  more  holy  than  other  people ;  for 
"  they  were  the  fewest  of  all  people,"  and  "  a  stiff-necked  gene- 
ration fromfijst  to  last."  "  He  loved  them  purely  because  he 
woukl  love  them^,"  and,  having  "  set  them  apart  for  himself,"  he 
ordained  them  to  be  his  own  portion  and  his  own  inheritance.] 

In  precisely  the  same  view  he  regards  his  chosen 
people  at  this  day — 

[He  has  a  people  still,  whom  "  he  chose  from  before  the 
foundation  of  the  workf^,"  and  "predestinated  to  the  adoption 
of  children  to  himself*^,"  and  accounts  as  "  liis  peculiar  treasure 
above  all  people  upon  the  face  of  the  earth '^."  Respecting  all 
who  truly  believe  in  Christ  it  is  said,  "  Ye  are  a  chosen  genera- 
tion, a  royal  priesthood,  an  holy  nation,  a  pecuhar  people  *^:" 
and  from  these,  as  from  an  inheritance,  does  God  expect  "  a 
revenue  of  praise "  and  glory,  such  as  he  receives  not  from  the 
whole  world  besides  s.  It  is  "  of  his  own  purpose  and  grace 
alone  that  he  has  called  them  to  this  honour',"  without  being 
influenced  by  any  goodness  in  them'^:  his  choice  of  them  was 
wholly  irrespective  of  their  works,  past,  present,  or  future*: 
"he  loved  them,  and  not  they  him '^i"  "he  chose  them,  and 
not  they  him*:"  for  his  own  sake,  and  not  theirs,  he  has  vouch- 
safed to  them  his  grace,  that  to  all  eternity  they  may  be  monu- 
ments of  his  sovereign  love  and  mercy"".] 

a  ver.  7,  8.  ^  Deut.  vii.  6 — 8.  "  Jer.  xxxi.  3.  Eph.  i.  4. 

d  Rom.  viii.  29.  c  Exod.  xix.  5.  ^  1  Pet.  ii.  9. 

B  1  Pet.  ii.  9.  •'  2  Tim.i.  9.  i  Tit.  iii.  5. 

k  1  Johniv.  10.  1  John  xv.  16.  "'  Isai.  xliii.  21. 


232.^  god's  regard  for  his  people.  479 

But  that  which  our  text  chiefly  leads  us  to  con- 
sider, is, 
II.  His  tender  care  over  them — 

This  towards  his  ancient  people  is  illustrated  both 
by  an  appeal  to  fact,  and  by  an  apt  and  beautiful 
similitude — 

[It  was  in  the  wilderness  that  he  first  formed  them  into  a 
peculiar  people  for  himself.  There  he  took  the  entire  charge 
of  them,  leading  them  in  all  their  way,  and  supplying  their 
every  want.  There  he  instructed  them  both  by  his  providence 
and  grace ;  shewing  them  by  all  his  diversified  dispensations  the 
extreme  depravity  of  their  own  hearts,  and  the  marvellous 
patience  and  long-suffering  of  their  God".  Had  he  even  for  a 
few  days  intermitted  his  care  over  them,  they  must  all  have 
perished ;  being  in  the  midst  of  perils  on  every  side,  and  inca- 
pable of  protecting  themselves  against  any  of  the  dangers  to 
which  they  were  exposed.  But  "  he  kept  them  even  as  the 
apple  of  his  eye,"  so  that  no  evil  whatever,  except  what  he 
himself  sent  for  their  correction,  could  assail  them.  An  eagle 
is  very  careful  of  its  young :  and  when  the  dam  judges  that  her 
young  are  prepared  to  fly,  will "  flutter  over  them,  and  spread 
abroad  her  vnngs,  and  stir  up  her  nest,"  that  one  or  other  of 
her  offspring  may  try  their  powers  :  and  with  such  tenderness 
does  she  watch  the  attempt,  that,  if  the  scarcely  fledged  young 
one  prove  incapable  of  stretching  its  flight  so  as  to  return  to 
its  nest,  she  will,  with  incredible  svsdftness  and  skill,  fly  to  its 
succour,  and  on  her  own  wings  bear  it  back  in  safety  to  its 
wonted  home.  Thus  did  God  encourage  his  ancient  peojile  to 
soar  towards  heaven,  and  succour  them  effectually  in  every  hour 
of  need.  And  in  all  this  he  acted  "  alone,  there  being  no 
strange  god  with  him,"  nor  any  that  coiJd  claim  the  smallest 
measure  of  honour  from  their  success.  The  passage  of  the 
Red  Sea,  the  bread  from  heaven,  and  the  water  from  the 
rock,  the  passage  of  Jordan,  and  the  fall  of  Jericho,  with  a 
thousand  other  events,  clearly  shewed,  that  all  that  was  effected 
for  them  was  done  by  him  alone.l 

And  is  he  not  alike  attentive  to  his  people  now  1 — 

[Where  did  he  "  find  any  of  us,"  my  Bretliren,  but  "  in 
a  waste  howling  wilderness,"  where  we  must  have  inevitably 
perished,  if  he  of  liis  own  sovereign  grace  and  mercy  had  not 
come  to  our  relief?  And  how  has  he  "  led  us  about"  even  to 
the  present  hour,  not  in  the  way  that  would  have  been  most 
pleasing  to  flesh  and  blood,  but  in  the  way  which  he  knew 
would  be  most  conducive  to  our  good,  and  to  the  glory  of  his 
own  name !     In  this  way  he  has  conveyed  to  our  minds  such 

n  Deut.  viii.  15,  IG.     Neh.  ix.  19—21. 


480  DEUTERONOMY,  XXXII.  21.  [233. 

instruction  as  we  could  not  by  any  means  have  so  well  received 
in  any  other  way.  By  his  word  and  by  his  Spirit  he  has  im- 
parted to  us  much  knowledge  of  himself:  but  by  his  various 
dispensations,  and  especially  those  of  a  more  afflictive  nature, 
he  has  led  us  into  discoveries  of  his  perfections,  which  we  could 
never  otherwise  have  obtained.  Oh !  what  views  has  he  given 
us  of  our  OAvn  deserts  and  of  his  own  tender  mercy  towards  us ! 
In  fact,  we  may,  in  liis  deahngs  with  his  people  in  the  wilder- 
ness, see  as  in  a  glass  all  that  is  passing  in  the  Church  at  this 
day,  and  all  that  is  passing  in  our  own  hearts :  and  our  hea- 
venly rest  will  be  infinitely  the  more  endeared  to  us  from  our 
recollection  of  all  our  troubles  by  the  way,  and  of  the  infinite 
wisdom  and  power  and  love  by  which  we  have  been  led  in 
safety  through  them.] 

Think  then  I  pray  you,  Brethren,  what  should  be  our 

regard  towards  this  Almighty  Saviour — 

[Who  was  it  that  led  his  people  through  the  wilderness 
in  the  days  of  old  ?  It  was  the  Lord  Jesus  Christ,  the  Angel 
of  the  covenant :  for  he  it  was  whom  they  tempted",  and  he  it 
was  "  whose  reproach  Moses  counted  to  be  of  more  value  than 
all  the  treasures  of  EgyptP."  That  same  Jesus  is  still  "  Head 
over  all  things  to  his  Church 'i,"  and  "guides  all  his  chosen 
people  by  his  counsel,  till  he  brings  them  safely  to  his  glory." 
I  ask  then  with  confidence  should  we  not  love  him  with  most 
intense  affection  ?  and  trust  in  him  with  unshaken  affiance  ?  and 
serve  him  with  all  the  powers  of  our  souls?  Methinks,  there 
should  be  no  bounds  to  our  love  and  gratitude,  no  limit  to  our 
zeal  in  his  service''.  We  all  see  and  acknowledge  this  in  refe- 
rence to  the  Jews,  who  were  favoured  with  his  visible  interpo- 
sition :  and  how  much  more  is  it  all  due  from  us,  who  enjoy 
the  substance,  of  which  they  had  but  the  shadow  !  I  call  you 
then,  every  one  of  you,  to  shew  forth  yoiu*  sense  of  the  obliga- 
tions conferred  upon  you,  and,  if  possible,  to  be  as  zealous  in 
his  service  as  he  is  in  yours.] 

o  Exod.  xxiii.  20.   1  Cor.  x.  9.  p  Heb.  xi.  26. 

q  Eph.  i.  22,  23.  ^  Deut.  x.  14,  15.   1  Sam.  xii.  24. 


CCXXXIII. 

THE    JEWS    MOVED    TO    JEALOUSY    BY    THE    GENTILES. 

Deut.  xxxii.  21.  They  have  moved  me  to  jealousy  with  that 
which  is  not  God;  they  have  provoked  me  to  anger  with  their 
vanities :  and  I  will  move  them  to  jealotisy  zvith  those  zvhich 
are  not  a  people ;  I  ivill  provoke  them  to  anger  with  a  foolish 
nation. 


233.1  THE  JEWS   MOVED  TO  JEALOUSY.  481 

"  KNOWN  unto  God  are  all  his  works  from  the 
begmning  of  the  world."  Moses  informs  us,  that,  in 
the  very  first  distribution  of  men  over  the  face  of  the 
earth,  God  had  an  especial  respect  to  those,  who, 
at  a  remote  period,  should  spring  from  the  loins  of 
Abraham ;  and  that  he  assigned  to  the  descendants  of 
cursed  Ham  that  portion  of  the  globe  which,  in  due 
time, "  should  be  delivered  into  the  hands  of  Israel, 
cultivated  in  every  respect,  and  fit  for  the  accom- 
modation and  support  of  the  Jewish  nation :  "  When 
the  Most  High  divided  to  the  nations  their  inheri- 
tance, when  he  separated  the  sons  of  Adam,  he  set 
the  bounds  of  the  people  according  to  (or,  in  re- 
ference to)  the  number  of  the  children  of  Israel^. 
Yet  at  the  very  time  when  God  carried  this  decree 
into  execution,  at  the  time  when  the  nation  of  Israel 
were,  by  the  discipline  of  forty  years  in  the  wilderness, 
brought  to  a  state  of  faith  and  piety  that  was  never 
equalled  at  any  subsequent  period  of  their  history, 
even  then,  I  say,  did  God  foresee  their  declension 
from  his  ways,  and  inspire  Moses  to  predict  the 
wickedness  which  they  would  commit,  and  the  chas- 
tisements which  should  be  inflicted  upon  them  on 
account  of  it :  he  even  instructed  Moses  to  record 
the  whole  beforehand  in  a  song,  which  was,  in  all 
succeeding  ages,  to  be  committed  to  memory  by  the 
children  of  Israel,  and  to  be  a  witness  for  God  against 
them.  It  was  probable  that,  when  he  should  change 
his  conduct  towards  them,  they  would  reflect  on  him 
either  as  mutable  in  his  pm-poses,  or  as  unable  to 
execute  his  promises  towards  them:  but  this  song 
would  completely  vindicate  him  from  all  such  asper- 
sions, and  be  a  standing  proof  to  them,  that  their 
miseries  were  the  result  of  their  own  incorrigible 
perverseness.  "  Now,"  says  God,  "  write  ye  this 
song  for  you,  and  teach  it  the  children  of  Israel :  put 
it  in  their  mouths,  that  this  song  may  be  a  witness 
for  me  against  the  children  of  Israel.  For  when  I 
shall  have  brought  them  into  the  land  which  I  sware 
unto  their  fathers,  that  floweth  with  milk  and  honey; 

a  ver.  8. 
VOL.  TI.  I  I 


482  DEUTERONOMY,  XXXII.  21.  [233. 

and  they  shall  have  eaten  and  filled  themselves,  and 
waxen  fat ;  then  will  they  turn  unto  other  gods,  and 
serve  them,  and  provoke  me,  and  break  my  covenant. 
And  it  shall  come  to  pass,  when  many  evils  and 
troubles  are  befallen  them,  that  this  song  shall  testify 
against  them  as  a  witness ;  for  it  shall  not  be  forgotten 
out  of  the  mouths  of  their  seed:  for  I  know  their 
imagination  which  they  go  about,  even  now,  before  I 
have  brought  them  into  the  land  which  I  sware^." 

In  this  song  are  foretold  the  awful  apostasies  of 
the  Jewish  nation,  together  with  all  the  judgments 
that  would  be  inflicted  on  them,  from  that  time  even 
to  the  period  of  their  future  restoration. 

The  words  which  I  have  chosen  for  my  text,  contain 
the  sum  and  substance  of  the  whole  :  they  specify  the 
ground  of  God's  displeasure  against  his  people,  and 
the  way  in  which  he  would  manifest  that  displeasure : 
and  they  particularly  mark  the  correspondence  which 
there  should  be  between  their  sin  and  their  punish- 
ment: "  They  have  moved  me  to  jealousy  with  that 
which  is  not  God ;  they  have  provoked  me  to  anger 
with  their  vanities:  and  I  will  move  them  to  jealousy 
with  those  which  are  not  a  people;  I  will  provoke 
them  to  anger  with  a  foolish  nation." 

In  discoursing  on  these  words,  there  are  two  things 
to  be  considered ; 

I.  The  import  of  this  prophecy  respecting  the  Jews; 

II.  The  use  to  be  made  of  it  by  us  Gentiles. 

I.  The  import  of  this  prophecy — 

The  general  facts  relating  to  it  are  so  well  known, 
that  it  will  not  be  necessary  to  enter  very  minutely 
into  them.  Every  one  knows  how  highly  favoured 
a  people  the  Jewish  nation  have  been;  how  exalted 
and  jmvileged  above  all  other  people  upon  earth. 
The  manner  also  in  which  they  requited  the  kindness 
of  their  God,  is  well  known.  We  are  not  disposed 
to  think  that  human  nature  is  worse  in  them  than  in 

"  Deut.  xxxi.  19—21. 


233.]  THE  JEWS  MOVED  TO  JEALOUSY.  483 

others:  the  reason  that  it  appears  so  is,  that  God's 
conduct  towards  them,  and  theirs  towards  him,  is  all 
exhibited  to  view,  and  forms  a  contrast  the  most 
humiliating  that  can  be  imagined.  On  some  parti- 
cular occasions  they  seem  to  have  been  penetrated 
with  a  becoming  sense  of  the  mercies  vouchsafed 
unto  them;  but  these  impressions  were  of  very  short 
duration :  within  the  space  of  a  few  days  only,  they 
forgot  that  wonderful  deliverance  which  had  been 
wrought  for  them  at  the  Red  Sea;  as  it  is  said, 
*'  They  remembered  not  the  multitude  of  his  mercies, 
but  provoked  him  at  the  sea,  even  at  the  Red  Sea." 
Every  fresh  difficulty,  instead  of  leading  them  to 
God  in  earnest  supphcation  and  humble  affiance, 
only  irritated  their  rebellious  spirits,  and  excited 
their  murmurs  against  God  and  his  servant  Moses. 
Scarcely  had  three  months  elapsed,  when,  whilst  God 
was  graciously  reveahng  to  Moses  that  law  by  which 
the  people  were  to  be  governed,  they  actually  cast 
off  God;  and,  because  Moses  had  protracted  his 
stay  in  the  holy  mount  beyond  what  they  thought  a 
reasonable  time,  they  would  wait  for  him  no  longer; 
but  determined  to  have  other  gods  in  the  place  of 
Jehovah,  and  another  guide  in  the  place  of  Moses: 
"  Up,"  said  they  to  Aaron,  "  make  us  gods  which 
shall  go  before  us;  for  as  for  this  Moses,  the  man 
that  brought  us  up  out  of  the  land  of  Egypt,  we  wot 
not  what  is  become  of  him."  Immediately  "  they 
made  a  golden  calf  (in  imitation  of  the  Egyptian 
Apis),  and  worshipped  it,  and  sacrificed  thereto, 
and  said.  These  by  thy  gods,  O  Israel,  which  have 
brought  thee  up  out  of  the  land  of  Egypt."  Thus 
early  did  they  shew  that  propensity  which  was  so 
fatal  to  them  in  after  ages.  In  process  of  time  they 
degenerated  so  far  as  to  adopt  all  the  gods  of  the 
heathen  for  their  gods;  even  those  gods  who  could 
not  protect  their  own  votaries,  did  this  rebeUious 
people  worship,  in  preference  to  Jehovah,  who  had 
done  so  great  things  for  them:  "they  worshipped 
Ashtoreth,  the  goddess  of  the  Zidonians,  and  Milcom, 
the  abomination  of  the  Ammonites,  and  Chemosh, 

I  i'  2 


484  DEUTERONOMY,  XXXII.  21.  [233. 

the  abomination  of  the  Moabites ;"  yea,  "  they  made 
their  children  to  pass  through  the  fire  unto  Moloch," 
and  "  sacrificed  their  sons  and  their  daughters  unto 
devils,  and  shed  innocent  blood,  even  the  blood  of 
their  sons  and  of  their  daughters,  whom  they  sacrificed 
unto  the  idols  of  Canaan,  and  the  land  was  polluted 
with  blood."  Even  in  the  very  house  of  God  itself  did 
they  place  their  idols ;  as  though  they  were  determined 
to  provoke  the  Lord  to  jealousy  beyond  a  possibility 
of  endurance  ;  nor  were  there  any  rites  too  base,  too 
impure,  or  too  sanguinary  for  them  to  practise  in  the 
worship  of  them.  Many  times  did  God  punish  them 
for  these  great  iniquities,  by  delivering  them  into  the 
hands  of  their  enemies;  and  as  often,  in  answer  to 
their  prayers,  did  he  rescue  them  again  from  their  op- 
pressors. But  at  last,  as  he  tells  us  by  the  prophet, 
he  was  even  "  broken  with  their  whorish  heart :"  and, 
as  they  would  persist  in  their  idolatries  notwithstand- 
ing all  the  warnings  which  from  time  to  time  he  had 
sent  them  by  his  prophets,  he  was  constrained  to  exe- 
cute upon  them  the  judgment  threatened  in  our 
text. 

This  is  the  account  given  us  by  the  inspired 
historian :  "  All  the  chief  priests  and  the  people 
transgressed  very  much  after  all  the  abominations  of 
the  heathen,  and  polluted  the  house  of  the  Lord 
which  he  had  hallowed  in  Jerusalem.  And  the  Lord 
God  of  their  fathers  sent  to  them  by  his  messengers, 
rising  up  betimes  and  sending ;  because  he  had  com- 
passion on  his  people,  and  on  his  dwelling-place.  But 
they  mocked  the  messengers  of  God,  and  despised 
his  words,  and  misused  his  prophets,  until  the  wrath 
of  the  Lord  arose  against  his  people,  till  there  was  no 
remedy.  Therefore  he  brought  upon  them  the  king 
of  the  Chaldees,  who  slew  their  young  men  with  the 
sword  in  the  house  of  their  sanctuary,  and  had  no 
compassion  upon  young  man  or  maiden,  old  man,  or 
him  that  stooped  for  age ;  he  gave  them  all  into  his 
hand^" 

In  confirmation  of  this  exposition  of  our  text,  the 

*=  2  Chron.  xxxvi.  1 1^17. 


233.1  THE  JEWS  MOVED  TO  JEALOUSY.  485 

Jewish  writers  refer  to  a  passage  in  the  Prophet 
Isaiah*^.  The  Chaldeans  were  but  very  recently 
risen  into  power ;  for,  many  hundred  years  after  the 
Jews  were  established  in  the  land  of  Canaan,  the  very 
name  of  Babylon  was  not  at  all  formidable  to  Israel, 
or  perhaps  scarcely  known.  It  was  originally  owing 
to  the  Assyrians  that  Babylon  was  exalted  into  so 
great  and  powerful  a  state :  as,  says  the  prophet,  in 
the  passage  referred  to,  "  Behold,  the  land  of  the 
Chaldeans ;  this  people  was  not  till  the  Assyrian 
founded  it  for  them  that  dwell  in  the  wilderness : 
they  set  up  the  towers  thereof,  they  raised  up  the 
palaces  thereof,"  Now  to  be  vanquished  by  such  a 
people,  and  to  be  carried  captive  to  such  a  place, 
appeared  a  peculiar  degradation ;  which  may  be 
supposed  to  be  in  part  an  accomplishment  of  those 
words,  "  I  will  move  them  to  jealousy  with  them 
which  are  not  a  people ;  I  will  provoke  them  to  anger 
with  a  foolish  nation." 

But  that  there  was  to  be  a  further  accomplishment 
of  those  words,  we  cannot  doubt.  Indeed,  the  Jews 
themselves  acknowledge,  that  their  present  dispersion 
through  the  world  is  a  continuation  of  those  very 
judgments  which  were  denounced  against  them  by 
Moses.  Not  only  the  learned  amongst  them  acknow- 
ledge this,  but,  as  Moses  himself  foretold,  even  the 
most  ignorant  of  the  Jews  are  well  aware  of  it.  Moses 
says,  in  Deut.  xxxi.  17,  18,  "  My  anger  shall  be 
kindled  against  them  in  that  day,  and  I  will  forsake 
them,  and  I  will  hide  my  face  from  them,  and  they 
shall  be  devoured,  and  many  evils  and  troubles  shall 
befall  them ;  so  that  they  will  say  in  that  day.  Are 
not  these  evils  come  upon  us,  because  our  God  is 
not  amongst  us  ?  And  I  will  surely  hide  my  face  in 
that  day  for  all  the  evils  which  they  have  wrought, 
in  that  they  are  turned  unto  other  gods."  Now  "  the 
Jews  themselves  (as  Bishop  Patrick  observes)  take 
notice  that  these  words  have  been  fulfilled  by  the 
many  calamities  which  have  befallen  them  since  the 
destruction   of  Jerusalem    by  the   Romans.      This 

Isai.  xxiii.  1 3. 


486  DEUTERONOMY,  XXXII.  21.  [233. 

appears  from  Schehet  Jehuda,  where  Solomon  Virgce 
quotes  this  very  verse,  to  prove  that  their  present 
sufferings  proceed  not  from  nature,  but  from  an  angry- 
God,  more  powerful  than  nature''." 

The  truth  is,  that  this  prophecy  received  but  a 
very  partial  accomplishment  at  that  time  :  for  there 
were  but  two  tribes  sent  to  Babylon ;  the  other  ten 
were  carried  captive  to  Assyria.  Now  the  idea  of 
"  provoking  them  to  jealousy  by  those  who  were  not 
a  people,"  could  have  no  place  in  reference  to  the 
ten  tribes,  because  Assyria  was  an  empire  almost 
thirteen  hundred  years  before  Israel  was  conquered 
by  them^;  and  to  the  other  two  tribes,  provided  they 
were  to  be  carried  captive  at  all,  it  could  make  but 
little  difference  whether  the  nation  that  subdued 
them  was  of  greater  or  less  antiquity.  For  the  fiill 
accomplishment  of  the  prophecy,  therefore,  we  must 
undoubtedly  look  to  the  times  subsequent  to  the 
destruction  of  Jerusalem  by  the  Romans. 

And  here  is  a  matter  for  the  consideration  of  every 
Jew,  that  wishes  to  form  a  correct  judgment  of  the 
main  point  that  is  at  issue  between  the  Jews  and 
Christians. 

The  miseries  inflicted  on  the  Jewish  nation  by  the 
Romans,  both  in  the  siege  of  Jerusalem  and  in  their 
subsequent  dispersion  throughout  the  world,  have 
been  incomparably  more  grievous  than  any  that  ever 
were  inflicted  on  them  by  the  Chaldeans.  I  would 
ask  then  of  the  Jew,  What  has  been  the  cause  of 
this  severe  chastisement  ?  What  has  your  nation 
done  to  provoke  God  in  so  extraordinary  a  degree  ? 
There  must  be  some  particular  crime  that  they  have 
committed :  what  is  it  ?  God  is  too  righteous,  and 
too  merciful,  to  afflict  them  without  a  cause.  I  ask. 
Are  any  of  your  Rabbis  able  to  assign  an  adequate 
reason  for  these  severe  judgments  ?  Your  former 
idolatries  were  punished  in  the  Babylonish  captivity  : 
and  you  repented  of  those  sins ;  insomuch  that  from 
the  time  of  your  return  to  your  own  land,  to  the 
destruction  of  your  nation  by  the  Romans,  you  not 

e  Sect.  13.  f  See  Prideaux's  Connexion. 


233.]  THE  JEWS   MOVED  TO  JEALOUSY.  487 

only  never  relapsed  into  idolatry,  but  you  withstood 
every  attempt  to   ensnare  or  to  compel  you  to  it. 
Yet,  as  your  sufferings  since  that  period  have  been 
so  heavy  and  protracted,  it  must  be  supposed  that 
your  fathers  committed  some  crime  of  deeper  die, 
or  at  least  some  that  was  of  equal  enormity  with 
your  former  idolatries.      I   ask  then   again.    What 
crime  is  it  ?  for  there  is  not  one  of  you  that  will  ven- 
ture to  say,  that  God  punishes  you  without  a  cause. 
If  you  cannot  tell  me,  I  will  tell  you  what  that  crime 
is  :  it  is  the  crucifying  of  your  Messiah.     You  know, 
and  your  Rabbis  all  know,  that  there  was  a  very 
general  expectation  of  your  Messiah  at  the  precise 
time  that  Jesus  came  into  the  world.    You  know  that 
Jesus  professed   himself  to    be   the   Messiah :    you 
know  also  that  he  wrought  innumerable  miracles  in 
confirmation   of  his  claim :    you  know  that  he   ap- 
pealed to  Moses  and  the  prophets  as  bearing  witness 
of  him :  you  know  that  he  foretold  all  that  he  should 
suffer ;  and  shewed,  that  in  all  those  sufferings  the 
prophecies  concerning  him  would  be  fulfilled :  you 
know  also,  that  the  crucifying  of  him  was  a  national 
act,  in  which  all  ranks  and  orders  of  your  country- 
men concurred  ;  and  that  when  Pilate  wished  to  free 
himself  from  the  guilt  of  shedding  innocent  blood, 
they  all  cried,  "  His  blood  be  on  us,  and  on  our  chil- 
dren!"    You  know,   moreover,  that  Jesus   foretold 
the  destruction  of  your  city  and  nation  by  the  Ro- 
mans, together  with  your  present  desolate  condition, 
as  the  punishment  that  should  he  inflicted  on  you  for 
your  murder  of  him:   nay  more,  that  these  things 
should   befall   your  nation   before    that   generation 
should  pass  away.     You  know  also,  that,  agreeably 
to  his  predictions,  they  did  come  to  pass  about  forty 
years  after  his  death,  and  that  these  judgments  have 
been  upon  you  from  that  time  to  the  present  hour. 
If  you  say,  that  only  two  of  the  tribes  were  thus 
guilty  of  putting  him  to  death ;  I  answer,  that  every 
Jew  in  the  universe  approves  and  applauds  that  act ; 
and  that  therefore  the  judgments  are  inflicted  on 
them  all,  and  will  continue  to  be  inflicted,  till  they 


4S8  DEUTERONOMY,  XXXII.  21.  [233. 

repent  of  it.  All  preceding  judgments  were  removed, 
when  your  fathers  repented  of  the  crimes  on  account 
of  which  they  had  been  inflicted  :  and  the  reason 
that  your  present  judgments  are  not  removed,  is,  that 
your  enmity  against  the  Lord  Jesus  is  at  this  hour  as 
strong  as  ever;  and,  if  he  were  to  put  himself  in 
your  power  again,  you  would  conspire  against  him 
as  before,  and  crucify  him  again.  Yet,  if  He  was 
not  i/ie  Messiah,  ijour  Messiah  is  not  come  ;  and,  con- 
sequently, those  prophecies  in  your  inspired  volume 
which  foretold  his  advent  at  that  time,  are  falsified. 
Your  Messiah  was  to  come  before  the  sceptre  should 
finally  depart  from  Judah,  and  while  the  second 
temple  was  yet  standing,  and  about  the  time  that 
the  seventy  weeks  of  Daniel  should  expire  :  but 
the  sceptre  is  departed,  and  the  temple  is  de- 
stroyed ;  and  Daniel's  weeks  are  expired ;  and  nearly 
eighteen  hundred  years  have  elapsed,  since  the  period 
fixed  by  these  prophecies  for  his  appearance.  It  is 
evident  therefore  that  all  these  prophecies  have 
failed  of  their  accomplishment,  if  your  Messiah  is  not 
yet  come.  As  for  saying,  that  the  coming  of  the 
Messiah  was  deferred  by  God  for  the  wickedness  of 
your  ^nation,  what  proof  have  you  of  it  ?  Where 
has  God  threatened  that,  as  a  consequence  of  your 
wickedness  ?  No  :  your  Messiah  is  come  ;  and  has 
been  treated  in  the  manner  which  your  own  prophe- 
cies foretold,  and  as  Jesus  himself  foretold :  and 
though  you,  like  your  forefathers,  in  order  to  set 
aside  the  testimony  of  his  resurrection,  have  recourse 
to  that  self-destructive  falsehood  of  his  being  taken 
away  by  his  own  disciples,  whilst  a  whole  guard  of 
Roman  soldiers  were  asleep,  you  know  that  his  dis- 
ciples did  at  the  very  next  festival,  on  the  day  of 
Pentecost,  attest  that  he  xoas  risen,  and  attest  it  too 
in  the  very  presence  of  the  people  who  had  put  him 
to  death,  no  less  than  three  thousand  of  whom  were 
converted  to  liim  on  that  very  day  :  you  know  too,  that 
in  a  short  time  myriads  of  Jews  believed  in  Jesus ; 
and  that  his  G()S])el  continued  to  prevail  throughout 
the   known    world,    till    the   judgments   threatened 


233.]  THE  JEWS  MOVED  TO  JEALOUSY.  489 

against  your  nation  for  destroying  their  Messiah  came 
upon  them. 

Now  by  this  act,  the  crucifying  of  your  Messiah, 
you  did  jjrovoke  God  to  jealousy  to  a  greater  degree 
than  by  any  of  your  former  crimes  ;  for  God  sent  you 
his  co-equal,  co-eternal  Son  :  he  sent  you  that  Divine 
Person,  who  was  "  David's  Lord,"  as  well  as  "  David's 
Son."     The  learned  men   of  his  own  day  acknow- 
ledged that  the  names.  Son  of  man,  and  Son  of  God, 
were  of  the  same  import ;  and  that,  as  assumed  by 
Jesus,  both  the  one  and  the  other  amounted  to  an 
assertion,  that  he  was  equal  with  God.     You  know 
also  that  his  claiming  these  titles  was  the  ground  on 
which  they  accused  him  of  blasphemy,  and  demanded 
sentence  against  him  as   a  blasphemer.     Thus  ac- 
cording  to   your   own  acknowledgment,    supposing 
him  to  have  been  the  person  foretold  by  the  prophets 
as  the  Messiah,  you  have    "  crucified  the  Lord  of 
Glory."     Moreover,  about  the  time  that  your  fathers 
crucified  him,  they  were  ready  to  follow  every  im- 
postor that  assumed  to  himself  the  title  of  Messiah. 
"  Gamaliel,  a  member  of  the  Sanhedrim,  a  doctor  of 
law,  a  man  who  was  in  high  repute  among  all  the 
Jews,"  acknowledged  this  readiness  of  the  people  to 
run  after  impostors :  he  mentions  a  person  by  the 
name  of  Theudas,  who,  with  four  hundred  adherents, 
was  slain :  and  after  him  one  Judas  of  Galilee,  who 
drew  away  much  people  after  him,  and  perished^. 
We  are  informed  also  that  Simon  Magus,  by  his  en- 
chantments, seduced  all  the  people  of  Samaria,  from 
the  least  to  the  greatest,   and  persuaded  them  that 
"  He  was  the  great  power  of  God''."     Your  own  his- 
torian' bears  ample  testimony  to  these  facts.     Here 
then  you  can  see  how  you  have  provoked  God  to 
jealousy,  in  that  you  have  destroyed  his  own  Son, 
who  came  down  from  heaven  to  instruct  and  save 
you  :  yea,  though  he  brought  with  him  the  most  un- 
questionable credentials,  and  supported  his  claim  by 
the  most  satisfactory  evidences,  you  rejected   him 

g  Acts  V.  34 — 37.      •>  Acts  viii.  9 — 11.      '  Josephus,  lib.  vi.  cap.  5. 


490  DEUTERONOMY,  XXXIl.  21.         [233. 

with  all  imaginable  contempt,  whilst  you  readily 
adhered  to  any  vile  impostor  that  chose  to  arrogate 
to  himself  the  title  of  Messiah.  Your  former  ido- 
latries, though  sinful  in  the  extreme,  were  less  hei- 
nous than  this,  inasmuch  as  the  manifestations  of 
God's  love  were  far  brighter  in  the  gift  of  his  Son, 
than  in  all  the  other  dispensations  of  his  grace  from 
the  foundation  of  the  world ;  and  the  opposition  of 
your  fathers  to  him  was  attended  with  aggravations, 
such  as  never  did,  or  could,  exist  in  any  other  crime 
that  ever  was  committed. 

Here  then  we  are  arrived  at  the  true  reason  of  the 
judgments  which  are  at  this  time  inflicted  on  you. 

Now  let  us  investigate  the  judgments  themselves  ; 
and  you  will  see  that  they  also  are  such  as  were  evi- 
dently predicted  in  our  text. 

You  are  cut  off  from  being  the  people  of  the  Lord, 
and  are  absolutely  incapacitated  for  serving  him  in 
the  way  of  his  appointments.  On  the  other  hand, 
God  has  chosen  to  himself  a  people  from  among  the 
Gentiles,  fi'om  "  those  who  were  not  a  people,"  and 
were  justly  considered  by  you  as  "  a  foolish  nation," 
because  they  were  altogether  without  light  and  un- 
derstanding as  it  respected  God  and  his  ways.  This 
you  know  to  have  been  predicted  by  all  your  pro- 
phets, insomuch  that  your  fathers,  who  looked  for  a 
temporal  Messiah,  expected  that  he  would  bring  the 
Gentiles  into  subjection  to  himself,  and  extend  his 
empire  over  the  face  of  the  whole  earth.  This  the 
Lord  Jesus  has  done :  he  has  taken  a  people  from 
among  the  Gentiles,  who  are  become  his  willing 
subjects.  Now  this  rejection  of  the  Jews  from  the 
Church  of  God,  and  this  gathering  of  a  Church  from 
among  the  Gentiles,  is  the  very  thing  which  in  all 
ages  has  most  angered  you,  and  provoked  you  to 
jealousy.  When  Jesus  himself  merely  brought  to  the 
remembrance  of  your  fathers,  that  God  had,  in  the 
days  of  Elijah  and  Elisha,  shewn  distinguished  mercy 
to  a  Sidonian  widow,  and  Naaman  the  Syrian ;  they 
were  filled  with  such  indignation,  that,  notwithstand- 
ing they  greatly  admired  cdl  the  former  part  of  his 


233.J  THE  JEWS  MOVED  TO  JEALOUSY.  491 

discourse,  they  would  have  instantly  cast  him  down 
a  precipice,  if  he  had  not  escaped  from  their  hands''. 
When,  on  another  occasion,  he  spoke  a  parable 
to  the  chief  priests  and  elders,  and  asked  them 
"  what  they  conceived  the  lord  of  the  vineyard  would 
do  to  those  husbandmen  who  beat  all  his  servants, 
and  then  murdered  his  Son  in  order  to  retain  for 
themselves  the  possession  of  his  inheritance,  they 
were  constrained  to  acknowledge,  that  he  would 
destroy  those  murderers,  and  let  his  vineyard  to 
others  who  should  render  him  the  fruits  in  their 
season : "  and  on  his  confirming  this  melancholy  truth 
with  respect  to  them,  they  exclaimed,  "  God  forbid M" 
When  the  Apostles  of  Jesus  afterwards  preached  to 
the  Gentiles,  the  Jews  could  not  contain  themselves  ; 
the  very  mention  of  the  name  Gentiles,  irritated  them 
to  madness™ :  so  indignant  were  they  at  the  thought 
of  having  their  privileges  transferred  to  others,  whom 
they  so  despised.  And  thus  it  has  been  ever  since. 
Nothing  is  so  offensive  to  a  Jew  at  this  day,  as  the 
idea  of  Christians  arrogating  to  themselves  the  title  of 
God's  peculiar  peo2:)le.  The  present  attempts  to  bring 
the  Jews  into  the  Church  of  Christ  are  most  dis- 
pleasing to  them :  they  regard  us  as  modern  Balaams, 
rising  up  to  bring  a  curse  upon  their  nation :  and  when 
any  are  converted  from  among  them  to  the  faith  of 
Christ,  the  old  enmity  still  rises  in  the  hearts  of  their 
unbelieving  brethren  ;  who  are  kept  only  by  the 
powerful  arm  of  our  law  from  manifesting  their  dis- 
pleasure, as  they  were  wont  to  do  in  the  days  of  old". 

Here  then  you  see  the  text  fulfilled  in  its  utmost 
extent :  here  also  you  see  that  perfect  correspondence 
between  the  guilt  and  the  punishment  of  the  Jewish 
nation,  which  was  predicted :  they  have  provoked 
God  to  jealousy  by  following  vile  impostors  and  re- 
jecting his  Son ;  and  he  has  provoked  them  to  jealousy 
by  rejecting  them,  and  receiving  into  his  Church  the 
ignorant  and  despised  Gentiles. 

And  now  let  me  ask.  Is  this  exposition  of  the  text 

^  Luke  iv.  22—30.      i  Matt.  xxi.  33— 41 .  and  Luke  xx.  14— IG. 
m  Actsxiii.  44,  45.  1  Thess.ii.  1j,  1G.  "  Acts  xxiii.  21,22. 


492  DEUTERONOMY,  XXXII.  21.         [233. 

novel  ?  No  :  it  is  that  which  is  sanctioned  by  your 
own  prophets,  supported  by  our  Apostles,  and  con- 
firmed by  actual  experience. 

Look  at  the  prophets :  do  they  not  declare  the  call 
of  the  Gentiles  into  the  Church,  saying,  ''  In  that  day 
there  shall  be  a  root  of  Jesse,  which  shall  stand  for 
an  Ensign  of  the  people ;  to  it  shall  the  Gentiles  seek, 
and  His  rest  shall  be  glorious"."  The  Prophet  Hosea's 
language,  though  primarily  applicable  to  the  ten  tribes, 
is  certainly  to  be  understood  in  reference  to  the 
Gentiles  also :  "  I  will  have  mercy  upon  her  that  hath 
not  obtained  mercy ;  and  I  will  say  to  them  which 
were  not  my  people.  Thou  art  my  people :  and  they 
shall  say.  Thou  art  my  God  p."  And  again,  ''  It  shall 
come  to  pass,  that  in  the  place  where  it  was  said  unto 
them.  Ye  are  not  my  people,  there  it  shall  be  said 
unto  them.  Ye  are  the  sons  of  the  living  God*'." 
But  the  Prophet  Isaiah  points  directly  to  the  Gentiles, 
when  he  says,  "  I  am  sought  of  them  that  asked  not 
for  me,  I  am  found  of  them  that  sought  me  not :  I 
said.  Behold  me,  behold  me,  unto  a  nation  that  was 
not  called  by  my  name:''  I  say  he  points  to  the  Gentiles 
there ;  for  he  immediately  contrasts  with  them  the 
state  of  his  own  people,  saying,  "  I  have  spread  out 
my  hands  all  the  day  unto  a  rebellious  people,  which 
walketh  in  a  way  that  is  not  good,  after  their  own 
thoughts'."  If  you  turn  to  the  New  Testament,  you 
will  find  there  the  very  words  of  our  text  quoted, 
not  merely  to  prove  that  the  Gentiles  were  to  be 
brought  into  the  Church  of  God,  but  that  Israel  zcas 
apprised  of  God's  intentions,  and  that,  however  averse 
they  were  to  that  measure,  they  could  not  but  know 
that  Moses  himself  had  taught  them  to  expect  it: 
I  say.  Did  not  Israel  know  ?  says  the  Apostle : — did 
they  not  know  that  "  there  was  to  be  no  difference 
between  the  Jew  and  the  Greek;  and  that  the  same 
Lord  is  rich  unto  all  that  call  upon  hiin  ?"  Yes; 
for  Moses  saith,  I  will  provoke  you  to  jealousy  by  them 
that  are  no  people,  and  by  a  foolish  nation  I  zaill  anger 

"  Isai.  xi.  10.      pHos.H.  23.      i  Hos.i.  10.  withRom.ix.24 — 2G. 
r  Isai.  Ixv.  1,  2.  with  Rom.  x.  20,  21. 


233.1  THE  JEWS  MOVED  TO  JEALOUSY.  493 

you^.  If  we  look  to  matter  of  fact,  we  find  that 
there  are,  in  every  quarter  of  the  globe,  thousands 
and  millions  of  Gentiles  who  are  serving  and  honour- 
ing Jehovah,  precisely  as  Abraham  himself  did :  they 
are  believing  in  the  same  God,  and  walking  in  the 
same  steps :  and  the  only  difference  between  him  and 
them  is,  that  he  looked  to  that  blessed  seed  of  his 
who  should  come;  and  thetj  look  to  that  blessed  seed 
of  his  who  has  come,  even  Jesus,  in  whom  all  the 
nations  of  the  earth  are  blessed. 

It  is  time  that  we  now  inquire, 

II.  What  use  is  to  be  made  of  this  prophecy  by  us 
Gentiles  ? 

If  ever  there  was  a  dispensation  calculated  to  in- 
struct mankind,  it  is  that  which  is  predicted  in  the 
words  before  us.  I  will  mention  three  lessons  in 
particular  which  it  ought  to  teach  us :  and  the  Lord 
grant,  that  they  may  be  engraven  in  all  our  hearts! 

First,  it  should  lead  us  to  adore  the  mysterious  pro- 
vidence of  God.  Let  us  take  a  view  of  God's  dealings 
with  that  peculiar  people,  the  Jews.  When  the 
whole  earth  was  lying  in  gross  darkness,  he  was 
pleased  to  choose  Abraham  out  of  an  idolatrous  na- 
tion and  family,  and  to  reveal  himself  to  him.  To 
him  he  promised  a  seed,  whom  he  would  take  as  a 
peculiar  people  above  all  the  people  upon  earth. 
These  descendants  he  promised  to  multiply  as  the 
stars  of  heaven,  and  as  the  sands  upon  the  sea-shore ; 
and  in  due  time  to  give  them  the  land  of  Canaan  for 
their  inheritance.  After  he  had  in  a  most  wonderful 
manner  fulfilled  all  his  promises  to  them,  they  re- 
belled against  him,  and  served  other  gods,  and  pro- 
voked him  to  bring  upon  them  many  successive 
troubles,  and  at  last  to  send  them  into  captivity  in 
Babylon.  But  during  this  whole  time  he  still  con- 
sulted their  best  interests ;  and  even  in  the  last  and 
heaviest  of  these  judgments,  "  he  sent  them  into  Ba- 
bylon/or their  good\"  Afflictive  as  that  dispensation 
was,  it  was  the  most  profitable  to  them  of  all  the 

s  Rom.  X.  19.  t  Jer.  xxiv.  5. 


4©4  DEUTERONOMY,  XXXII.  21.  [233. 

mercies  and  judgments  that  they  ever  experienced  ; 
for  by  means  of  it  they  were  cm'ed  of  their  idolatrous 
propensities  ;  and  never  have  yielded  to  them  any 
more,  even  to  the  present  hour. 

After  seventy  years  God  dehvered  them  from 
thence  also,  as  he  had  before  delivered  them  from 
Egypt ;  and  re-established  them,  to  a  certain  degree, 
in  their  former  prosperity.  In  the  fulness  of  time, 
he,  according  to  his  promise,  sent  them  his  only- 
begotten  Son,  to  establish  among  them  that  kingdom 
of  righteousness  and  peace,  which  had  been  sha- 
dowed forth  among  them  from  the  time  that  they 
became  a  nation.  But  on  their  destroying  him,  he 
determined  to  cast  them  off;  and  accordingly  he 
gave  them  into  the  hands  of  the  Romans,  who 
executed  upon  them  such  judgments  as  never  had 
been  inflicted  on  any  nation  under  heaven.  But 
neither  was  this  dispensation  unmixed  \\dth  mercy: 
for,  blinded  as  they  were  by  prejudice,  they  never 
would  have  renounced  their  errors,  or  embraced  the 
Gospel,  if  they  had  been  able  still  to  satisfy  their 
minds  with  the  rites  and  ceremonies  of  their  own 
Church.  But  as  God  drove  our  first  parents  from 
Paradise,  and  precluded  them  from  all  access  to  the 
tree  of  life,  which  was  no  more  to  be  a  sacramental 
pledge  of  life  to  them  now  in  their  fallen  state  ;  and 
as  he  thereby  prevented  them  from  deluding  their 
souls  with  false  hopes,  and  shut  them  up  unto  that 
mercy,  which  he  had  revealed  to  them  through  the 
seed  of  the  woman  ;  so  now  has  he  cut  off  the  Jews 
from  all  possibility  of  observing  the  rites  and  cere- 
monies of  the  Mosaic  law,  in  order  that  they  may  be 
constrained  to  seek  for  mercy  through  the  Messiah 
whom  they  have  crucified. 

At  the  same  time  that  God  has  ordered  this  dis- 
pensation with  an  ultimate  view  to  the  good  of 
his  once-favoured  people,  he  has  consulted  in  it 
the  good  of  the  whole  world  ;  for,  when  he  cut 
them  off  from  the  stock  on  which  they  grew,  he 
took  a  people  from  among  the  Gentiles,  and  en- 
grafted them  as  scions  upon  the  Jewish  stock,  and 


233.]  THE  JEWS  MOVED  TO  JEALOUSY.  495 

made  them  "  partakers  of  the  root  and  fatness  of 
the  ohve-tree"  which  his  own  right  hand  had 
planted.  What  he  might  have  done  for  the  Gen- 
tiles, if  the  Jews  had  not  provoked  him  to  cut  them 
off,  we  cannot  say:  but  the  Apostle,  speaking  on 
this  subject,  says,  that  "  they  became  enemies  for 
our  sakes"  and  ''  were  broken  off  that  we  might  be 
graffed  in."  Doubtless,  the  stock  was  sufficient  to 
bear  both  them  and  us ;  for  the  time  is  coming 
when  the  whole  world,  Jews  and  Gentiles,  shall 
grow  together  upon  it,  seeing  that  it  is  God's  in- 
tention to  engraff  on  it  again  the  natural  branches, 
which  for  the  present  he  has  broken  off:  but  so 
has  he  ordained,  that  they  should  be  cast  out  of 
his  Church,  and  we  be  introduced  into  it,  and  that 
the  one  event  should  be  preparatory  to  the  other; 
that  so  the  fall  and  ruin  of  the  Jews  should  be 
the  riches  and  salvation  of  the  Gentile  world ''.  And 
it  is  plain,  that  this  appointment  of  his  is  carried 
into  effect ;  for  they  are  broken  off,  and  are  no 
longer  his  Church,  since  there  is  not  one  amongst 
them  that  either  does,  or  can,  serve  God  according 
to  their  law :  and  we,  on  the  contrary,  are  his  Church ; 
and  millions  of  us,  through  the  world,  are  rendering 
to  him  the  service  he  requires ;  and,  if  we  are  not 
his  Church,  then  God  has  not  at  this  hour,  nor  has 
he  had  for  above  seventeen  hundred  years,  a  Church 
upon  earth.  God,  however,  has  not  cast  off  his 
people  fully  or  finally :  not  fully,  for  he  brought 
multitudes  of  them  into  his  Church  in  the  apostolic 
age :  nor  finally ;  for  though,  through  the  shameful 
remissness  of  the  Christian  world,  he  has  done  but 
little  for  the  Jews  in  these  latter  ages,  yet  is  he, 
we  trust,  shewing  mercy  to  them  now,  and  sowing 
seeds  among  them,  which  shall  one  day  bring  forth 
a  glorious  harvest.  Moreover  as,  by  breaking  off  the 
Jews,  God  made  room  for  the  Gentiles,  so  has  he 
ordained,  that  the  bringing  in  the  fulness  of  the  Gen- 
tiles shall  contribute  to  the  restoration  of  the  Jews 
themselves ;  and  that,  at  last,  the  whole  collective  body 

«  Rom.  xi.  11,  12,  15. 


4Q6  DEUTERONOMY,  XXXII.  21.  [233. 

of  mankind  shall  be  *'one  fold  under  one  Shepherd." 
What  a  stupendous  mystery  is  this!  Well  might 
St.  Paul,  in  the  contemplation  of  it,  exclaim,  ''  O  the 
depth  of  the  riches,  both  of  the  wisdom  and  know- 
ledge of  God !  How  unsearchable  are  his  judg- 
ments, and  his  ways  past  finding  out ! "  Truly,  this 
mystery  is  by  no  means  sufficiently  considered 
amongst  us ;  though  it  is  so  great,  that  not  even  the 
Apostles  themselves,  for  six  years  after  the  day  of 
Pentecost,  could  see  into  it ;  and  even  then  it  was 
only  by  a  miraculous  interference  that  God  prevailed 
upon  them  to  receive  it :  it  was  by  repeated  visions 
to  Peter  and  Cornelius,  that  he  induced  Peter  to 
preach  the  Gospel  to  Cornelius ;  and  it  was  by  the 
effusion  of  the  Holy  Ghost  on  Cornelius  and  his  fa- 
mily, that  he  induced  the  other  Apostles  to  acquiesce 
in  what  Peter  had  done :  and,  even  to  the  last,  it 
was  with  reluctance  they  confessed,  "  Then  hath 
God  to  the  Gentiles  also  granted  repentance  unto 
life''."  Let  me  recommend  you  then,  my  Brethren, 
to  turn  your  attention  to  this  mystery  more  than  you 
have  ever  yet  done  ;  and  never  imagine  that  you 
have  attained  just  views  of  it,  till  you  are  transported 
with  wonder  at  the  wisdom  displayed  in  it^  and 
filled  with  gratitude  for  the  mercies  it  conveys. 

A  second  improvement  we  should  make  of  this 
subject  is,  to  be  afraid  of  provoking  God  to  jealousy 
against  us  also.  We  have  seen  that  it  was  the 
idolatry  of  the  Jews  that  chiefly  provoked  God  to 
jealousy  against  them.  But  is  there  not  a  spiritual 
idolatry,  as  well  as  that  which  consisted  in  the  wor- 
ship of  graven  images  ?  and  is  it  not  equally  offensive 
to  a  jealous  God  ?  When  his  people  of  old  placed 
idols  in  their  secret  chambers,  his  chief  complaint 
was,  that  "  they  set  them  up  in  their  hearts''.  And 
has  he  not  told  us,  that  "  covetousness  is  idolatry ;" 
and  that  we  may  "  make  a  god  of  our  belly  ?"  What 
then  is  this  but  to  say,  that  '  the  loving  and  serving 
the  creature  more  than  the  Creator,'  whatever  that 
creature  be,  is  idolatry  ?     We  know  full  well,  that 

»  Actsx.  andxi.  1,  18.     >' Ephes.  iii.  G,  9,  10.      ==  Ezek.  xiv.  3,  4,  7. 


233.]  THE  JEWS  MOVED  TO  JEALOUSY.  497 

gods  of  wood  and  of  stone  were  "  vanities;"  but  are 
not  pleasure,  and  riches,  and  honour,    "  vanities" 
when  put  in  competition  with  our  God?  and  does 
not  the  inordinate  pursuit  of  them  provoke  him  to 
jealousy,  as  much  as  the  bowing  down  to  stocks  and 
stones  ever  did  ?    And  if  the  rejection  of  Jesus  by  the 
Jews  was  that  crime  which  filled  up  the  measure  of 
their  iniquities,  and  brought  the  wrath  of  God  upon 
them  to  the  uttermost ;   shall  not   "  the  crucifying 
of  the  Son  of  God  afresh,  and  putting  him  to  an  open 
shame,"  as  Christians  do  by  their  iniquities,  be  also 
considered  as  provoking  the  Most  High  God  ?    Let 
us  not  think  then  that  the  Jews  alo7ie  can  provoke 
God  to  anger,  or  that  they  alone  can  ever  be  cast  off 
for  their  wickedness ;    for  he  has  expressly  warned 
us  by  his  Apostle,  that  he  will  cast  us  off,  even  as  he 
did  them,  if  we  provoke  him  to  jealousy  by  placing 
on  the  creature  the  affections  that  are  due  to  him. 
Hear  what  St.  Paul  says ;  "  Be  not  high-minded,  but 
fear :  for  if  God  spared  not  the  natural  branches,  take 
heed,  lest  he  also  spare  not  thee^"     My  Brethren, 
you  cannot  but  see  how  grievously  God  is  dishonoured 
by  the  Christian  world :  truly,   "  he  is  provoked  by 
us  every  day ;"  and  we,  no  less  than  the  Jews,  are 
"  a  rebelhous  and  stiff-necked  people."     Look  at  all 
ranks  and  orders  of  men  amongst  us,  and  see  whether 
there  be  not  a  lamentable  departure  from  primitive 
Christianity  ?     Compare  the  lives  of  the  generality 
with  the  examples  of  Christ  and  his  Apostles,  and 
see,  not  merely  how  short  they  come  of  the  pattern 
set  before  them,  (for  that  the  best  amongst  us  do,) 
but  how  opposite  they  are  in  their  conduct;  insomuch 
that,  if  they  did  not  call  themselves  Christians,  no  one 
would  ever  think  of  calhng  them  so,  from  their  lives. 
Those  who  are  in  earnest  about  the  salvation  of  their 
souls,  are  still  "  as  men  wondered  at"  amongst  us ; 
so  that  instead  of  pointing  at  an  unhappy  few  as 
exceptions  to  the  Christian  character,   no  one  can 
tread  in  the  steps  of  Christ  and  his  Apostles,  without 
becoming  "  a  sign  and  a  wonder"  among  his  neigh- 

a  Rom.  xi.  21. 
VOL.  ir.  K  K 


498  DEUTERONOMY,  XXXII.  21.  [233. 

hours.  This  you  cannot  hut  know  :  what  then  must 
we  expect,  hut  that  God  will  punish  tis  precisely  as  he 
has  done  the  Jews,  and  provoke  us  to  jealousy,  by 
others  whom  we  despise  ?  The  fact  is,  that  God  is 
already  dealing  with  us  in  this  manner.  The  rich, 
the  great,  the  noble  are,  for  the  most  part,  so  occu- 
pied with  "  vanities,"  as  to  forget  the  services  which 
they  owe  to  God ;  and  the  consequence  is,  that  God 
overlooks  them,  and  transfers  the  blessings  of  his 
Gospel  to  the  poor.  At  this  day  it  is  true,  no  less 
than  in  the  days  of  the  Apostles,  that  "  not  many 
rich,  not  many  mighty,  not  many  noble  are  called," 
but  "  God  has  chosen  the  weak,  and  base,  and  foolish 
things  of  the  world ;  yea,  and  things  which  are  not,  to 
bring  to  nought  things  which  are;  that  no  flesh  should 
glory  in  his  presence :"  and  this  very  circumstance 
does  move  the  rich  to  anger,  precisely  as  it  did  in 
the  days  of  old ;  "  Have  any  of  the  rulers,  or  of  the 
Pharisees,  believed  on  him  ?  As  for  these  poor 
contemptible  people  that  make  such  a  noise  about 
religion,  they  are  cursed."  But  I  must  go  further, 
and  say,  that  God  is  dealing  in  this  very  way  even 
with  those  who  do  profess  themselves  his  peculiar 
people.  Who  are  the  happy  Christians  ?  Who  have 
the  richest  enjoyment  of  the  Gospel,  or  most  adorn 
it  in  their  life  and  conversation  ?  Are  they  the  richer 
professors,  whose  hearts  are  set  on  "  vanities,"  or 
who  are  labouring  night  and  day  to  procure  them  ? 
Are  they  not  rather  the  poor  and  the  destitute,  who, 
having  iDut  little  of  this  world,  are  more  anxious  to 
enjoy  their  God?  We  say  not  indeed  that  this  is 
universally  the  case ;  but  it  is  a  general  truth :  nay 
more,  amongst  Indians  and  Hottentots  there  is  often 
found  a  more  lively  and  realizing  sense  of  the  divine 
presence,  than  amongst  the  worldly-minded  pro- 
fessors of  our  own  day.  I  must  entreat  you  therefore. 
Brethren,  to  reflect,  that  if  we  do  not,  as  a  people, 
turn  more  heartily  unto  the  Lord,  we  have  reason  to 
fear,  lest  "  the  candlestick  should  be  removed  from 
us,"  and  be  transferred  to  a  people  who  shall  walk 
more  worthy  of  it. 


233.1  THE  JEWS  MOVED  TO  JEALOUSY.  499 

Lastly,  we  should  be  stirred  up  by  this  subject  to 
concur  with  God  in  his  gracious  i?ite?itions  towards  the 
Jews.  In  the  song  before  us,  there  are  repeated 
intimations  that  God  will  once  more  restore  to  his 
favour  his  now  degenerate  and  afflicted  people.  In 
verse  36,  it  is  said,  "  The  Lord  will  judge  his  people, 
and  repent  himself  for  his  servants,  when  he  seeth 
that  their  power  is  gone,  and  that  there  is  none  shut 
up  or  left."  And  the  song  concludes  with  these  re- 
markable words,  "  Rejoice,  O  ye  nations !  with  his 
people  :  for  he  will  avenge  the  blood  of  his  servants, 
and  will  render  vengeance  to  his  adversaries,  and 
zvill  be  merciful  unto  his  land,  and  unto  his  people." 
Here  then,  you  see,  that  there  is  mercy  in  reserve 
for  the  Jewish  people,  and  that  the  Gentiles  also 
shall  be  partakers  of  their  joy.  But  in  our  text 
there  is  a  hint  of  a  very  peculiar  nature,  namely,  not 
merely  that  God  will  vouchsafe  mercy  to  them,  i7i 
the  midst  of  their  present  chastisement,  but  that  he 
mill  render  those  very  chastisements  subservient  to  his 
gracious  designs.  He  intimates  that  he  is  even  now 
provoking  them  to  jealousy,  by  the  mercies  he 
bestows  on  us ;  that  is,  that  he  is  even  now  endea- 
vouring to  inflame  them  with  a  holy  desire  to  regain 
his  favour.  It  is  precisely  in  this  sense  that  St.  Paul 
uses  the  same  expression  :  indeed,  St.  Paul  tells  us, 
that  he  himself  used  the  very  same  means  for  the 
same  end:  "  Through  the  fall  of  the  Jews  (says  he) 
is  salvation  come  to  the  Gentiles,  to  iwovohe  them  to 
jealousy.  Now  I  speak  to  you  Gentiles,  inasmuch 
as  I  am  the  Apostle  of  the  Gentiles,  I  magnify  mine 
office ;  if  by  any  means  I  may  provoke  to  jealousy  (it  is 
the  same  word  as  before^)  them  which  are  my  flesh, 
and  might  save  some  of  them."  This  then  is  the 
work  in  which  we  are  to  co-operate  with  God :  and, 
truly,  if  we  were  all  in  earnest  about  it,  we  might, 
with  God's  help,  do  great  things.  They  behold  us 
professing  ourselves  to  be  the  peculiar  people  of 
God :  and,  if  they  saw  so  great  a  difference  between 
themselves  and  us  as  they  ought  to  see,  truly  they 

^  ITopa^rjXwo-w,  Rom.  xi.  11,  14. 
K  K  2 


500  DEUTERONOMY,  XXXII.  21.  [233. 

would  begin  to  envy  us,  and  to  wish  to  be  partakers 
of  our  blessings.  But,  if  they  see  that  we  are  as 
covetous  and  worldly-minded,  as  lewd  and  sensual, 
as  proud  and  vindictive,  and,  in  short,  as  corrupt  in 
all  respects  as  the  very  heathen,  shall  we  not  prove 
a  stumbling-block,  rather  than  an  help,  to  them  ? 
And  what  if,  whilst  we  ought  all  to  be  uniting  with 
one  heart  and  one  soul  in  the  blessed  work  of  lead- 
ing them  to  Christ,  they  should  find  amongst  us  an 
utter  indifference  to  their  salvation  ?  Yea,  what  if 
they  behold  amongst  us  some  (some  too  of  whom  we 
might  hope  better  things)  to  whom  the  exertions  of 
their  brethren  are  rather  a  matter  of  offence  than  of 
joy ;  some  whose  endeavour  is  rather  to  frustrate, 
than  advance,  our  benevolent  labours  ?  What  if  they 
behold  some  who,  instead  of  labouring  with  us  to 
provoke  them  to  jealousy,  are  themselves  provoked 
to  an  ungodly  jealousy  against  us,  on  account  of 
our  exertions ;  and  who,  like  Tobiah  and  Sanballat  of 
old,  "  are  grieved  that  we  have  undertaken  to  seek 
the  welfare  of  Israel'?"  Will  not  our  Jewish  bre- 
thren take  advantage  of  this  ?  Will  they  not  impute 
this  to  our  religion  ?  If  they  see  us  thus  worldly,  or 
thus  malignant,  will  they  not  judge  of  our  principles 
by  our  practice  ;  and,  instead  of  envying  us  our  pri- 
vileges and  attainments,  will  they  not  be  ready  to 
glory  over  us,  and  to  thank  God  they  are  not  Chris- 
tians ?  Oh,  Brethren  !  we  little  think  what  guilt  we 
contract,  while  practising  such  abominations.  It  is 
said  of  many,  that  they  are  no  person's  enemy  but 
their  own  :  but  this  is  not  true ;  they  are  enemies  to 
all  around  them,  whom  they  vitiate  by  their  example  ; 
they  are  enemies  to  the  Jews,  whom  they  harden  in 
their  infidelity  ;  and  they  are  enemies  to  the  heathen, 
whom  they  teach  to  abhor  the  Christian  name.  But 
let  it  not  be  so  amongst  us ;  let  us  remember  that 
to  us  is  committed  the  blessed  task  of  bringing  back 
to  God's  fold  his  wandering,  yet  beloved,  people. 
Nor  let  us  despair  of  success  ;  "  for,  if  we  were  cut 
out  of  the  olive-tree  which  is  wild  by  nature,  and 

<=  Neh.  ii.  10. 


233.1  THE  JEWS  MOVED  TO  JEALOUSY.  501 

were  graffed  contrary  to  nature  into  a  good  olive- 
tree  ;  how  much  more  shall  these,  which  be  the 
natural  branches,  be  graffed  into  their  own  olive- 
tree  ?  If  they  abide  not  in  unbelief,  they  shall  be 
graffed  in ;  for,  though  zve  are  unable,  God  is  able 
to  graff  them  in  again •^."  But  then,  how  is  this  to 
be  accomplished  ?  it  is  to  be  by  our  means ;  ("  as 
for  the  times  and  the  seasons,  we  say  nothing  ;  God 
has  reserved  them  in  his  own  power:")  God  has 
appointed  us  to  seek  the  salvation  of  his  people ; 
and  has  communicated  his  blessings  to  us  on  lyurpose 
that  we  may  he  his  depository  to  keep  them,  and  his 
channel  to  convey  them,  for  their  benefit.  Hear 
his  own  words  :  "  As  ye  in  times  past  have  not  be- 
lieved God,  yet  have  now  obtained  mercy  through 
their  unbelief;  even  so  have  these  also  now  not  be- 
lieved, that  through  your  mercy  they  also  may  obtain 
mercy  ^."  Let  us  then  address  ourselves  to  the 
blessed  work  that  God  has  assigned  us.  Let  us,  as 
God's  chosen  instruments,  endeavour  to  interest 
ourselves  with  him  to  reinstate  them  in  his  favour, 
and  interest  ourselves  with  them  to  return  unto  him. 
Let  us  make  a  conscience  of  praying  for  them  in 
secret ;  let  us  devise  plans  for  furthering  the  com- 
munication of  divine  knowledge  amongst  them ;  let 
us  not  shrink  from  labour,  or  trouble,  or  expense ; 
let  us  not  be  deterred  by  any  difficulties,  or  dis- 
couraged by  any  disappointments  :  but  let  us  labour 
for  them,  as  their  forefathers  did  for  us ;  let  us 
tread  in  the  steps  of  the  holy  Apostles,  and  be  ready 
to  sacrifice  time,  and  interest,  and  liberty,  and  life 
itself,  in  their  service ;  and  account  the  saving  of 
their  souls  the  richest  recompence  that  God  himself 
can  give  us.  And,  that  we  may  the  more  effectually 
provoke  them  to  jealousy,  let  us  shew  them  that 
God  has  done  for  us  as  much  as  he  ever  did  for  the 
patriarchs  of  old,  giving  us  as  intimate  an  access  to 
him,  as  firm  a  confidence  in  him,  and  as  assured 
prospects  of  an  everlasting  acceptance  with  him,  as 
ever  Abraham  himself  enjoyed.      They  are  apt  to 

*!  Rom.  xi.  23,  24.  *=  Rom.  xi.  30,  31 


502  DEUTERONOMY,  XXXII.  31.  [234. 

think  that,  in  exalting  Jesus,  we  dishonour  Jehovah : 
but  let  us  shew  them  by  our  lives,  that  we  render  to 
Jehovah  all  the  love,  and  honour,  and  service,  that 
were  ever  rendered  to    him  by   his  most  eminent 
saints  ;  and  that  there  is  no  principle  whatever  so 
operative  and  powerful  as  the  love  of  our  adorable 
Redeemer.      Let   us   shew   them,  that   communion 
with  the  Son  has  the  same  effect  on  us,  that  com- 
munion  with   the    Father  had    on  Moses ;    that   it 
assimilates  us  unto  God,  and  constrains  all  who  be- 
hold us  to  acknowledge,    that  we  have  been  with 
God.     Their  eyes  are  now  upon  us ;  upon  us  espe- 
cially, who  are  endeavouring  to  convert  them  to  the 
faith  of  Christ :   let  them  therefore  see  in  us  the  in- 
fluence of  Christian  principles  :    let  them  see  that, 
whilst  we    speak   of  enjoying    peace    through    the 
blood  of  our  great  Sacrifice,  and  of  having  the  Holy 
Spirit  as  our  Comforter  and  Sanctifier,  we  live    as 
none  others  can  live,  exhibiting  in  our  conduct  the 
faith  of  Abraham,  the  meekness  of  Moses,  the  pa- 
tience of  Job,  the  piety  of  David,   and  the   fidelity 
of  Daniel :  in  a  word,  let  them  see  in  us  an  assem- 
blage of  all  the  brightest  virtues  of  their  most  re- 
nowned progenitors.     O  !  would  to  God  that  there 
were  in  all  of  us  such  a  heart !     Would  to  God  that 
the  Holy  Spirit  might  be  poured  out  upon  us  for  this 
end,  and  work  in  us  so  effectually,  that  the   very 
sight  of  us  should  be  sufficient  to  carry  conviction  to 
their  minds ;  that  so  our  Jewish  brethren,  beholding 
"  the  exceeding  grace  of  God  in  us,"  might  be  con- 
strained to  take  hold  of  our  skirt,  and  say,  "  We  will 
go  with  you,  for  we  perceive  that  God  is  with  you  of 
a  truth  M" 

f  Zech.  viii.  23. 

CCXXXIV. 

THE  EXCELLENCY  OF  JEHOVAH. 

Deut.  xxxii.  31.    Their  rock  is  not  as   our  Hock,    even  our 
enemies  themselves  being  judges. 

IT  is  not  a  httle  to  the  honour  of  those  who  serve 
God,  that  the  more  fully  their  principles  are  inves- 


234.]  THE  EXCELLENCY  OF  JEHOVAH.  503 

tigated,  the  more  just  will  they  appear,  and  worthy 
to  be  adopted  by  all  the  world.  Those  embraced  by 
ungodly  men  are  often  such  as  scarcely  to  be  vmdi- 
cated  by  their  most  partial  friends  :  but  those,  which 
the  children  of  God  profess,  will  stand  the  test  of 
examination  from  their  bitterest  enemies.  To  this 
effect  Moses  speaks  in  the  words  before  us ;  from 
which  we  shall, 

I.  Point  out  the  superiority  of  Jehovah  above  all 
other  objects  of  confidence — 

Neither  the  idols  of  heathens,  nor  any  other  ob- 
jects of  confidence,  can  in  any  point  of  view  be  put 
in  competition  with  Jehovah.     Consider 

His  power — 

[There  is  not  any  thing  which  he  is  not  able  to  effect : 
"  He  doeth  according  to  his  will  in  the  armies  of  heaven,  and 
among  the  inhabitants  of  the  earth."  But  what  created  being 
can  claim  this  prerogative  ?] 

His  love — 

[Incomprehensible  are  the  heights  and  depths  of  tlie 
Father's  love,  discovered  in  sending  his  own  Son  to  die  for  us ; 
nor  less  the  love  of  Christ  in  giving  himself  a  sacrifice  for  our 
sins.  Is  there  any  other  Being  that  ever  has  expressed,  or 
ever  can,  such  love  as  this  ?] 

His  faithfulness — 

[God  has  given  to  us  exceeding  great  and  precious  pro- 
mises, suited  to  every  want  we  can  possibly  experience.  And 
has  one  jot  or  tittle  of  his  word  ever  failed?  But  where 
shall  we  find  a  creature  that  has  not,  in  some  respect  or  other, 
disappointed  the  expectations  of  those  who  trusted  in  him  ?] 

So  indisputable  is  the  point  before  us,  that  we  may 
even, 

n.  Appeal  to  the  very  enemies  of  Jehovah  in  confir- 
mation of  our  assertions — 

We  might  with  propriety  appeal  to  his  friends, 
since  they,  by  their  knowledge  of  him,  and  their  ex- 
perience of  the  vanity  of  earthly  confidences,  are  best 
qualified  to  judge.  But,  waving  this  just  advantage, 
we  will  appeal, 

1 .  To  his  enemies  of  former  times — 


504  DEUTERONOMY,  XXXII.  31.    .    '[234. 

[In  the  contest  with  the  worshippers  of  Baal,  this  matter 
was  brought  to  a  trial :  and  what  was  the  result  ?  the  very- 
idolaters  themselves  exclaimed,  "The  Lord,  He  is  God!  The 
Lord,  He  is  God^!"  Nebuchadnezzar  was  in  like  manner 
forced  to  acknowledge  the  vanity  of  the  idol  he  had  set  up, 
and  to  confess  that  no  other  god  could  effect  such  a  deliverance 
for  his  votaries,  as  Jehovah  had  wrought  for  the  HebrewYouths''.] 

2.  To  his  enemies  at  this  day — 
[There  are  many  who  are  ready  to  think  that  too  much 
honour  is  ascribed  to  God,  when  the  weakness  of  all  created 
confidences  is  exposed.  But  we  wiU  appeal  to  tJieir  judgment, 
whether  they  do  not  think  that  an  omniscient,  and  omnipotent 
Being,  whose  providence  and  grace  have  been  so  marvellously 
displayed,  be  not  more  worthy  of  our  trust  than  an  arm  of 
flesh  ?  We  appeal  also  to  their  experience ;  for  though, 
thi'ough  their  ignorance  of  Jehovah,  they  cannot  declare  what 
HE  is,  they  do  know,  and  must  confess,  that  the  creature,  when 
confided  in  as  a  soiu-ce  of  true  happiness,  invariably  shews 
itself  to  be  "  vanity  and  vexation  of  spirit."] 

Address — 

1.  Let  those  who  have  undervalued  our  Rock,  re- 
pent of  their  folly — 

[Not  idolaters  alone,  but  all,  who  do  not  supremely  love 
and  adore  the  Saviour,  must  be  considered  as  undervaluing 
this  our  Rock  :  and,  if  they  do  not  repent  of  their  conduct 
now,  they  will  bewail  it  ere  long  with  endless  and  unavailing 
sorrow.  Let  them  then  consider,  that,  with  respect  to  tem- 
2wral  things,  there  is  none  other  that  can  deliver  them  from 
trouble,  or  support  them  under  it :  and  that,  with  respect  to 
spiritual  things,  there  is  no  wisdom,  strength,  or  righteousness, 
but  in  Him  alone.  Let  them  consider,  that  "  in  him  all 
fulness  dwells;"  and  that,  if  they  trust  in  him,  he  wiU  give 
them  all  that  is  needful  for  body  and  soul,  for  time  and  eter- 
nity. O  that  they  were  wise  and  would  turn  unto  him,  and 
cleave  to  liim  with  full  purpose  of  heart !] 

2.  Let  those,  who  trust  in  Jesus,  glory  in  him  as 
an  all-sufficient  portion — 

[They  who  build  on  this  Rock  need  never  fear :  however 
high  their  expectations  are  raised,  they  shall  never  be  disa2> 
pointed  of  their  hope.  They  may  enlarge  their  desires,  even  as 
hell  itself  that  is  never  satisfied;  they  may  ask  all  that  God  him- 
self can  bestow ;  and,  provided  it  be  good  for  them,  they  shall 
possess  it  all :  however  "  wide  they  open  their  mouth,  God  will 

a  1  Kings  xviii.  39.  ^  Dan.  iii.  29. 


235.1  JUDGMENT  NEAR  AT  HAND.  505 

fill  it."  In  vain  shall  either  men  or  devils  seek  to  injure  them ; 
for  "  one  of  them  should  chase  a  thousand,  and  two  put  ten 
thousand  to  flight '=."  Let  them  then  consider  what  an  almighty 
Friend  they  have ;  and  endeavovir  to  walk  worthy  of  Him  who 
has  called  them  to  his  kingdom  and  glory."] 

<=  ver.  30. 


ccxxxv. 

JUDGMENT    NEAR    AT    HAND. 

Deut.  xxxii.  34,  35.  Is  not  this  laid  up  in  store  with  me,  and 
sealed  up  among  my  treasures?  To  me  helongeth  vengeance 
and  recompe?ice :  their  foot  shall  slide  in  due  time :  for  the 
dag  of  their  calamity  is  at  hand,  and  the  things  that  shall 
come  upon  them  make  haste. 

TENDERNESS  and  fidelity  are  by  no  means  in- 
compatible. Nothing  could  exceed  the  tenderness 
of  our  blessed  Lord,  who  wept  over  those  who  were 
just  about  to  imbrue  their  hands  in  his  blood.  Yet, 
when  occasion  called  for  it,  he  spoke  with  great 
severity :  "  Ye  serpents,  ye  generation  of  vipers,  how 
shall  ye  escape  the  damnation  of  helP?"  In  like 
manner,  Jehovah,  in  the  chapter  before  us,  whilst 
he  declares  that  ^'  a  fire  was  kindled  in  his  anger 
against  his  people,  and  that  it  should  burn  to  the 
lowest  helP,"  takes  up  this  lamentation  over  them: 
"  O  that  they  were  wise,  that  they  understood  this, 
that  they  would  consider  their  latter  end !  How  should 
one  chase  a  thousand,  and  two  put  ten  thousand  to 
flight,  except  their  Rock  had  sold  them,  and  the  Lord 
had  shut  them  up  ?  For  their  rock  is  not  as  our  Rock, 
even  our  enemies  themselves  being  judges ^"  But  as, 
notwithstanding  all  his  remonstrances,  they  still  con- 
tinued to  bring  forth  nothing  but  "  grapes  of  gall  and 
clusters  of  Gomorrha,"  he  warns  them,  that  their  ini- 
quities were  remembered  by  him  in  order  to  a  future 
judgment,  and  that  their  merited  calamities  were  near 
at  hand. 

But  to  us,  also,  are  the  words  no  less  applicable 
than  to  them :  for  we,  also,  are  a  disobedient  people, 

^  Matt,  xxiii.  33.  ^  ver.  22.  <=  yer.  29—31. 


506  DEUTERONOMY,  XXXII.  34,  35.       [235. 

and  have  but  too  much  reason  to  expect  the  judg- 
ments of  God  upon  us.     I  observe,  then, 

I.  That  our  sins  are  treasured  up  before  God  in  order 

to  a  future  judgment — 

[This  is  stated  to  us  in  way  of  appeal :  "Is  not  youi* 
iniquity  laid  up  in  store  with  me,  and  sealed  up  among  my 
treasures?"     We   cannot  doubt  but  that   God  notes  all  om* 
wickedness,  and  "records  it  in  the  book  of  his  remembrance'^." 
Of  this  Job  was  well  convinced,  when  he  said,  "  My  transgres- 
sion is  sealed  up  in  a  bag,  and  thou  sewest  up  mine  iniquity*^." 
And  oh  !  what  a  mass  of  iniquity  is  there  contained  !     Call  to 
mind  the  sins  of  early  infancy  :  for  not  one  of  them  is  overlooked 
by  God.     Then  view  the  evils  of  childhood  and  of  youth :  alas, 
how  numerous !  even  as  the  sands  upon  the  sea-shore  for  mul- 
titude.     Then  go  on  to  the  period  of  maturer  age,  when, 
instead  of  improving  our  enlarged  faculties  in  the  service  of 
our  God,  we  have  debased  them  the  more  in  the  service  of  sin 
and  Satan.     Go  on  to  the  present  hour.     Take  all  the  actions, 
words,  and  thoughts  of  every  successive  day,  and  try  them  by 
the  standard  of  God's  holy  Law ;    and  then  see  what  loads  of 
guilt  we  have  contracted,  and  what  volumes  of  indictment  are 
ready  at  any  hour  to  be  brought  forth  against  us :  especially  if 
we  bear  in  remembrance  our  impenitence,  which  so  greatly  pro- 
vokes God  to  anger ;  and  our  contempt  of  his  Gospel,  that  stu- 
pendous effort  of  his  love  and  mercy  for  the  saving  of  our  souls 
from  death:    if  we  reflect  on  these,  I  say,  we  cannot  but  see 
what  a  fearful  account  we  have  to  give  to  our  offended  God. 
How  soon  we  shall  have  "  filled  up  the  measure  of  our  ini- 
quities," God  alone  knows  :   but  this  accumulation  of  our  gmlt 
none  of  us  can  deny  ;  and  tliis  certainty  of  retribution  none  of 
us  can  doubt.] 

In  addition  to  this,  I  must  say, 

II.  That  the  appointed  time  for  giving  up  our  account 

is  hastening  on  apace — 

["  Our  foot,"  we  are  told,  "  shall  slide  in  due  time,  and 
the  day  of  our  calamity  is  at  hand."  Truly  "  we  are  set  in 
slippery  places ;  and  are  liable  to  be  cast  down  into  destruction 
in  a  moment ^"  Persons  walking  upon  the  ice,  or  on  the 
glaciers  of  mountainous  countries,  feel  the  force  of  tliis  obser- 
vation, and  endeavour  to  guard  with  all  possible  care  against 
th.eir  danger.  But  we  see  not  our  danger,  notwithstanding  it 
is  in  fact  not  less  imminent  than  theirs.  Millions  of  dangers 
encompass  us  around;  and  numerous  instances  occur  of  persons 
summoned  into  eternity  without  a  moment's  warning.     The 

<!  Mai.  iii.  IG.  ^  Job  xiv.  17.  <"  Ps.  Ixxiii.  18,  19. 


235.]  JUDGMENT  NEAR  AT  HAND.  507 

time  for  every  man's  departure  is  fixed  by  God:  and  how  near 
it  may  be  at  hand,  no  one  can  divine.  But  the  instant  it  is 
arrived,  whether  we  be  prepared  or  unprepared,  away  we  are 
hurried  to  the  judgment-seat  of  Christ;  and,  if  unprepared, 
we  are  cast  into  the  very  depths  of  heU.  I  know  that  persons 
are  ready  to  say,  "But  God  is  merciful."  True;  but  I  answer, 
that  "  To  him  belongeth  vengeance  also;"  yea,  and  this  is  as 
essential  to  his  character  as  mercy.  Hence,  in  the  Epistle  to 
the  Hebrews,  my  text  is  cited  with  pecuhar  emphasis:  "  We 
know  him  that  hath  said,  Vengeance  belongeth  unto  me :  I 
will  recompense,  saith  the  Lord."  And  to  this  it  is  added,  "  It 
is  a  fearfrd  thing  to  fall  into  the  hands  of  the  Kving  God^." 
Now,  I  ask.  Shall  this  perfection  of  the  Deity  be  dispensed 
with,  in  order  to  give  us  safety  in  our  sins?  It  cannot  be.  An 
hatred  of  sin,  and  a  determination  to  punish  it,  are  essential  to 
the  nature  of  Jehovah;  and  he  can  as  soon  cease  to  exist,  as  he 
can  cease  to  act  worthy  of  his  proper  character.  You  cannot 
but  know,  Brethren,  that  multitudes  are  hurried  daily  into 
the  presence  of  their  God,  without  any  regard  to  their  state  of 
preparation  to  meet  him:  and  there  is  no  reason  why  yoit 
should  not  be  taken  just  as  they  were.  "  They  were  saying. 
Peace  and  safety;  and  then  came  sudden  destruction  upon 
them,  as  travail  upon  a  woman  with  child ^."  And  the  more 
secure  you  are  in  your  own  apprehension,  the  more  reason 
there  is  to  fear  that  you  shall  be  called  away  in  like  manner, 
and  that  "  that  awful  day  shall  overtake  you  as  a  thief  \"  This 
consideration  is  very  particularly  urged  upon  you  by  the  Pro- 
phet Hosea:  "  The  iniquity  of  Ephraim  is  hound  up;  his  sin  is 
hid.  The  sorrows  of  a  travaiUng  woman  shall  come  upon 
him''."  It  matters  not  whether  you  be  young  or  old,  or 
whether  in  health  or  sickness,  "  the  Judge  standeth  at  the 
door;"  and  at  the  instant  ordained  by  him,  into  his  presence 
must  you  go,  to  "  give  an  account  of  all  that  you  have  ever 
done,  whether  it  be  good  or  evil."] 

And  truth  compels  me  to  declare, 

TIL  That  it  is  owing  to  the  forbearance  of  God  alone 
that  every  one  of  us  has  not  long  since  fallen 
into  hell — 

[Who  amongst  us  has  not  deserved  the  wrath  of  God? 
Who  amongst  us  may  not  call  to  mind  some  moment,  when 
God,  so  to  speak,  might  have  cut  us  off  to  advantage,  to  display 
in  us  his  righteous  indignation  ?  And  if  he  had  summoned  us 
hence,  who  could  have  vdthstood  his  mandate,  or  prolonged 

g  Heb.  X.  30,  31.  i^  1  Thess.  v.  3. 

i  1  Thess.  V.  4.  k  Hos.  xiii.  12,  13. 


508  DEUTERONOMY,  XXXII.  34, 35.        [235. 

liis  life  one  single  hour?  We  have  been  in  the  hands  of  God, 
hanging,  as  it  were,  over  the  bottomless  pit,  and  suspended 
only  by  a  single  thread,  which,  if  let  loose  or  cut,  would  have 
transmitted  us  at  once  to  everlasting  misery.  And  many  times 
has  God  been  tempted,  so  to  speak,  to  let  go  his  hold:  but 
our  blessed  Saviour  has  interceded  for  us,  and  prevailed  to 
obtain  for  us  a  respite  from  our  destined  misery,  if  by  any 
means  we  might  be  led  to  avert  it  by  penitence  and  faith  in 
him.  All  has  been  ready  for  our  ruin  long  ago.  "  Tophet  has 
been  prepared:  it  has  been  made  deep  and  large:  the  pile 
thereof  is  fire  and  much  wood ;  and  the  breath  of  the  Lord, 
like  a  stream  of  brimstone,  hath  kindled  it':"  yes,  the  un- 
quenchable fire  has  long  since  been  kindled,  and  those  cruel 
spirits,  who  have  been  our  tempters,  have  long  been  waiting  to 
become  our  tormentors.  Nothing  has  prevented  our  ruin  but 
the  forbearance  of  our  God,  who,  in  the  midst  of  all  our  pro- 
vocations, has  yet  waited  to  be  gracious  unto  us.  It  is  to  his 
sovereign  grace  alone  we  owe  it,  that  we  are  not  at  this  instant 
in  the  condition  of  milKons,  who  never  lived  so  long  as  we,  or 
sinned  so  much  against  God  as  we,  and  were  altogether  as 
likely  to  live  as  we.  But  "  others  have  been  taken,  and  we 
are  left,"  if  peradventure  we  may  yet  repent  us  of  our  sins, 
and  flee  for  refuge  to  the  hope  that  is  set  before  us.] 

I   cannot  conclude  this  awful  subject  without  ad- 
dressing a  few  words, 
1.  To  those  who  are  yet  indulging  in  security — 

[What  have  you  been  doing  all  your  days,  but  "  treasuring 
up  wrath  against  the  day  of  wrath™?"  You  do  not  design  to 
go  to  hell,  I  know:  neither  did  they  who  are  already  there. 
They  designed,  each  in  his  own  way,  to  do  something  that 
might  bring  them  to  heaven.  One  intended  to  repent,  another 
to  amend,  another  perhaps  to  embrace  the  Gospel.  But  death 
seized  them,  ere  they  had  found  leisure  to  carry  their  designs 
into  eflcct.  And  you  also  design  to  get  into  the  way  that  leads 
to  heaven.  But  tell  me.  When  did  you  form  this  design? 
You  know  not  the  time  when  it  did  not  in  a  careless  way  float 
upon  your  mind:  and  here  have  you  been,  years  and  years, 
without  ever  carrying  it  into  effect.  Tell  me,  then,  I  pray  you, 
when  do  you  intend  to  carry  it  into  effect  ?  As  to  any  serious 
purpose  and  endeavour,  it  is  still  as  far  off"  as  at  any  period  of 
your  lives:  and  therefore  there  is  reason  to  fear  that  your  good 
designs  will  terminate,  as  those  of  millions  do,  in  utter  abor- 
tion: and  that  in  you  will  be  verified  what  the  Psalmist  has 
said,  "  Upon  the  wicked,  God  will  rain  snares,  fire  and  brim- 
stone, and  an  horrible  tempest;   this  shall  be  the  portion  of 

1  Isai.  XXX.  33.  '"  Rom.  ii.  5. 


236.]  OUR    EXTREMITY    IS  GOD's    OPPORTUNITY.  509 

their  cup"."  You  may  be  assured,  that  God  will  not  always 
bear  with  you:  that,  on  the  contrary,  "your  judgment  lingereth 
not,  and  your  damnation  slumbereth  not"."  "  The  axe  at  this 
very  moment  Heth  at  the  root  of  the  tree,"  ready  to  cut  you 
downP:  and  God  alone  knows  whether  another  offer  of  mercy 
shall  be  ever  made  you.  "  O  that  you  may  know,  every  one 
of  you,  in  this  your  day,  the  tilings  that  belong  imto  your 
peacei'."  "  To-day,  Brethren,  while  it  is  called  to-day,  harden 
not  your  hearts : "  but  "  seek  ye  the  Lord  while  he  may  he  found, 
and  call  upon  him  while  he  is  near^."  "  This  day,  for  every 
one  of  you,  may  he  the  day  of  salvation^:"  what  to-morrow 
may  be  none  can  tell.  I  pray  God,  it  may  not  prove  to  you, 
as  no  doubt  it  will  to  many,  "  the  day  of  wrath,"  the  day  of 
everlasting  damnation.] 

2.  To  those  who  are  desirous  of  preparing  for  death 
and  judgment — 

[Happy  am  I  to  declare  unto  you,  that,  however  numerous 
or  heinous  your  sins  may  have  been,  they  may  all  this  very  day 
be  "  blotted  out  of  the  book  of  God's  remembrance ; "  yea,  be 
"  blotted  out  as  a  morning  cloud*,"  never  more  to  be  seen, 
never  to  be  remembered  against  you  in  judgment".  "  The 
blood  of  Jesus  Christ,  we  are  told,  will  cleanse  from  all  sin  ^ ; " 
so  that  "  though  your  sins  have  been  as  scarlet  or  as  crimson, 
they  shall  in  one  instant  become  white  as  snow^."  Yes, 
Brethren,  if  "  vengeance  belongeth  unto  God,"  so  does  mercy 
also:  "  with  him  is  mercy,  and  with  him  is  plenteous  redemp- 
tion, so  that  he  will  redeem  Israel  from  all  his  sins^."  Take 
courage,  then ;  and  from  the  very  forbearance  you  have  ex- 
perienced, assure  yourselves  that  "  God  is  full  of  compassion, 
slow  to  anger,  and  of  great  kindness ; "  and  that  if  only  you 
come  to  him  in  his  Son's  name,  you  shall  never  perish,  but 
shall  have  eternal  life.] 

n  Ps.  xi.  G.  0  2  Pet.  ii.  3.  p  Luke  iii.  9. 

1  Luke  xix.  42.  '  Isai,  Iv.  6.  «  2  Cor.  vi.  2. 

t  Isai.  xliii.  25.  "  Heb.  viii.  12.  ^  \  John  i.  7. 

y  Isai.  i.  18.  2  Ps,  cxxx.  7,  8. 


CCXXXVI. 

OUR    EXTREMITY    IS    GOD's    OPPORTUNITY. 

Deut.  xxxii.  SQ.  The  Lord  shall  judge  his  people,  and  repent 
himself  for  his  servants,  when  he  seeth  that  their  power  is 
gone,  and  there  is  none  shut  up,  or  left. 

IT  is  a  certain  truth  that  God  is  immutable  in  his 
purposes,  whether  of  judgment  or  of  mercy.     In  the 


510  DEUTERONOMY,  XXXII.  36.         [236. 

execution  of  either  there  may  be  long  delays:  but 
neither  the  one  nor  the  other  shall  fail.  The  sins 
of  the  impenitent  '^are  laid  up  in  store  with  him, 
and  sealed  up  among  his  treasures :"  and  how  secure 
soever  the  ungodly  may  imagine  themselves,  they 
shall  give  up  their  account  to  him,  "to  whom  be- 
longeth  vengeance  and  recompence :"  yes,  they  may 
stand  fast  in  their  own  apprehension ;  but  "  their  feet 
shall  slide  in  due  time:  for  the  day  of  their  calamity 
is  at  hand;  and  the  things  that  shall  come  upon 
them  make  haste  ^ ; "  or,  to  use  the  energetic  language 
of  St.  Peter,  "  their  judgment  now  of  a  long  time 
lingereth  not,  and  their  damnation  slumbereth  not^." 
In  like  manner  are  mercies  reserved  for  his  chosen 
people:  and  though  he  may,  for  wise  and  gracious 
purposes,  suffer  them  to  be  reduced  to  the  greatest 
extremities,  as  he  did  his  people  in  Babylon  %  yet  will 
he  interpose  effectually  for  them  in  due  season,  "  re- 
penting himself  for  them,  when  he  sees  that  their 
power  is  gone,  and  that  there  is  none  shut  up  or  left." 

In  confirmation  of  this  truth  I  propose  to  shew, 

I.  To  what  a  state  God's  people  may  be  reduced — 

God's  ways  and  thoughts  are  far  different  from 
ours.  We  should  be  ready  to  suppose  that  he  would 
preserve  his  people  from  any  great  calamities,  and 
interpose  for  their  deliverance  at  the  very  com- 
mencement of  their  trials.  But  this  is  not  the  way 
in  which  he  proceeds.  He  permits  his  people  to  be 
severely  tried, 

1.  By  temporal  afflictions — 

[To  these  is  the  primary  reference  in  the  text^ 

And  the  whole  of  God's  dispensations  towards  his  people,  in 
Egypt  and  the  wilderness,  evince  the  truth  of  it.  Nor  is  it  the 
wicked  only  whom  he  permits  to  be  visited  wdth  severe  afHictions : 
the  righteous  in  every  age  have  drunk  deep  of  the  cup  of  sorrow 
which  has  been  put  into  their  hands'^ :  God  has  seen  it  "  needful 
that  they  should  be  in  heaviness  through  manifold  temptations  *^; " 

a  ver.  34,  35.  ^  2  Pet.  ii.  3.  "  See  Mic.  iv.  10. 

^  Compare  Judg.  ii.  14,  15,  18.  with  2  Kings  xiv.  26. 
e  Heb.  xi.  37,  38.  Acts  viii.  3,  4.  f  1  Pet.  i,  6. 


236.]  OUR  EXTREMITY  IS  GOD's  OPPORTUNITY.  511 

and  has  taught  them  to  regard  their  lot,  not  as  a  mark  of  liis 
displeasure,  but  rather  as  a  token  of  his  love^.] 

2.  By  spiritual  trouble — 

[Many,  previous  to  their  finding  peace  with  God,  are 
brought  into  the  deepest  distress  on  accomit  of  their  iniquities, 

and  from  an  apprehension  of  God's  heavy  displeasure^ 

And  many  too  after  that  they  have  obtained  mercy,  may  yet 
be  greatly  tried  by  reason  of  the  hidings  of  God's  face',  and  the 

delays  of  his  promised  blessings'' Greater  distress  than 

this  cannot  be  imagined ;  yet  was  it  the  lot  of  him  who  was 
"  the  man  after  God's  own  heart."] 

But  let  us  contemplate, 

II.    The  seasonable  interpositions  which  they  may 
hope  for — 

"  God  will  judge  his  people,  and  repent  himself 
for  his  servants,"  when  he  sees  them  reduced  to  such 
a  state  as  this. 

He  has  done  this  in  instances  without  number — 

[The  whole  history  of  the  Bible  is  replete  with  instances : 
yea,  on  numberless  occasions  have  his  interpositions  been  so 
signal,  that  his  most  inveterate  enemies  have  been  constrained 
to  acknowledge  his  hand,  and  his  most  unbeheving  people  to 
smg  his  praise.  The  hundred  and  seventh  Psalm  is  in  fact 
an  epitome  of  God's  deahngs  with  his  people  from  the  be- 
ginning of  the  world  to   this  present   moment And 

there  is  not  any  one  amongst  ourselves,  who,  if  he  have  been 
at  all  observant  of  the  ways  of  Providence,  must  not  acknow- 
ledge, that  he  has  both  seen  in  others,  and  experienced  in 
himself,  many  merciful  interpositions  in  the  hour  of  need.] 
He  will  do  it  to  the  end  of  time — 
[The  words  before  us  are  m  the  form  of  a  promise :  and 
we  may  rely  upon  them  as  sure  and  faithful.     They  shall  be 

fulfilled  to  us  under  temporal  distresses  ^ and  under 

spiritual  trouble  also  will  God  surely  remember  them  for  our 
good.  Where  can  we  find  a  more  disconsolate  state  than  that 
depicted  by  the  Prophet  Isaiah  ?  Yet  sooner  will  God  work 
for  us  the  most  stupendous  miracles  than  leave  us  destitute  of 
the  desired  aid™ ] 

The  frequency  of  such  interpositions  leads  me  to 
point  out, 

g  Heb.  xii.  6.  h  pg.  yj,  i_^^  ^nd  xxxviii.  1—8. 

•  Ps.  xxii.  1,  2.  and  xlii.  6,  7. 

^  Ps.  Ixxvii.  1—9.  and  Ixxxviii.  14 — 16.  and  cii.  1—11. 

'  Ps.  xxxiii.  18,  19.  m  jgai.  xli.  17,  18. 


512  DEUTERONOMY,  XXXII.  36.  [236. 

III.  The  reason  why  God  permits  such  crises  previous 
to  the  bestowment  of  his  promised  blessings — 
Amongst  many  other  reasons,  he  does  it, 

1.  For  the  making  of  us  more  sensible  of  our  de- 
pendence upon  him — 

[Whilst,  in  theory,  we  acknowledge  God  as  "  the  Author 
and  Giver  of  all  good,"  there  is  no  sentiment  further  from  ovir 
minds  than  this  in  practice.  It  is  only  in  straits  and  difficul- 
ties that  we  think  of  looking  mito  God.  But  such  atheism  is 
most  displeasing  to  the  Governor  of  the  universe :  and  on  this 
account  he  suffers  us  to  fall  into  divers  temptations,  that  we  may 
know  from  whence  all  our  blessings  have  flowed,  and  on  whose 
providence  we  depend.  St.  Paul  assigns  this  as  one  very  im- 
portant reason  why  God  permitted  such  trials  to  come  upon 
him  in  Asia,  that  he  was  driven  to  utter  despau' :  "  We  were 
pressed  out  of  measure,  above  strength,  insomuch  that  w^e 
despaired  even  of  life :  but  we  had  the  sentence  of  death  in 
ourselves,  that  we  should  not  trust  in  ourselves,  but  in  God 
who  raiseth  the  dead ;  who  delivered  us  from  so  great  a  death, 
and  doth  deliver ;  in  whom  we  trust  that  he  vdll  yet  deliver 
us"."  And  every  affliction  that  brings  us  to  a  more  simple 
life  of  faith  on  God,  we  may  justly  welcome  as  a  blessing  in 
disguise.] 

2.  For  the  magnifying  the  more  his  own  glorious 
perfections — 

[We  scarcely  notice  God  at  all  in  his  common  mercies : 
it  is  only  when  we  are  delivered  by  some  signal  interposition 
of  his  providence  or  grace,  that  we  become  sensible  of  our  ob- 
ligations to  him.  Then  we  say,  The  Lord  hath  done  this: 
and  we  feel  disposed,  for  a  time  at  least,  to  give  him  the  glory 
due  unto  his  name.  It  was  for  this  reason  that  Jesus  came 
not  to  restore  Lazarus,  till  he  had  been  dead  four  days". 
Under  such  circumstances  we  admire  his  goodness,  and  adore 
his  love ;  and  confess  him  to  be  a  faithful  God,  who  has  never 
failed  in  the  execution  of  any  promise  to  his  believing  people. 
The  song  of  Moses  is  sung  by  us  again:  "  Who  is  like  unto 
thee,  O  Lord,  amongst  the  gods  ?  Who  is  like  thee,  glorious 
in  holmess,  fearful  in  praises,  doing  wondersP?"  Conviction 
flashes  on  our  minds  with  tenfold  energy ;  and  we  exclaim  with 
tlic  cominced  worshippers  of  Baal,  "  The  Lord,  he  is  the  God! 
the  Lord,  he  is  the  God!"] 

3.  For  the  rendering  of  his  mercies  more  influential 
on  our  minds — 

"  2  Cor.  i.  8—10.      «  John  xi.  4,  G,  15,  40.       v  Exod.  xv.  11. 


237.1         CiOD  THE  ONLY  AUTHOR  OF  GOOD  AND  EVIL.  513 

[When  God's  mercies  have  been  heaped  upon  us  in  an 
unusual  degree,  then  we  feel  disposed  to  ask,  "  What  shall  I 
render  to  the  Lord  for  all  the  benefits  that  he  hath  done  unto 
me?"  Behold  David  after  some  great  deliverance,  vs^hereby 
"  his  soul  v^^as  brought  out  of  a  horrible  pit,  and  set,  as  it 
were,  upon  a  rock;"  "  what  songs  were  put  into  his  mouth;" 
and  with  what  ardour  does  he  exclaim,  "  Blessed  is  the  man 
that  maketh  the  Lord  his  trusfi ! "  St.  Paul  had  been  brought 
to  similar  distress  by  reason  of  the  thorn  in  his  flesh:  yet, 
when  once  assured  that  "  the  grace  of  Christ  should  be  suffi- 
cient for  him,"  how  does  he  immediately  take  pleasure  and 
glory  in  all  that  he  either  did  or  could  endure'^!  And  thus 
win  it  be  with  all,  in  proportion  as  they  are  sensible  of  the 
mercies  conferred  upon  them :  they  will  present  their  whole 
selves  a  living  sacrifice  unto  their  God,  as  a  reasonable  and 
delightful  serviced] 

Address — 

1.  To  those  who  are  under  any  temporal  affliction — 

[Say  not,  that  "  the  Lord  has  forsaken  and  forgotte?i 
you*:"  but  wait  his  leisure,  and  assure  yourselves  that  "  all  is 
working  for  yoiu:  good."  It  was  by  a  circuitous  path  that  he 
led  Israel  to  the  promised  land :  but  "  he  led  them  by  the 
right  way : "  and  you  also  shall  see,  in  due  season,  that  though 
"  clouds  and  darkness  have  been  round  about  him,  righteous- 
ness and  judgment  have  been  the  basis  of  his  throne."] 

2.  To  those  whose  trials  are  of  a  spiritual  nature — 

[These  are  the  heavier  of  the  two  :  for  "  a  wounded  spirit 
who  can  bear?"  But  "light  is  sown  for  the  righteous,  and 
gladness  for  the  upright  in  heart."  Only  wait  the  appointed 
time,  and  "  the  vision  shall  come,  and  not  tarry"."  "  In  the 
evening  time  it  shall  be  light  ^."  In  the  mean  while  follow  the 
direction  which  the  Lord  himself  giVes  you;  and,  whilst 
"  walking  in  darkness  and  without  light,  trust  in  the  Lord,  and 
stay  yourselves  upon  your  God^."] 

1  Ps.  xl.  1 — 4.  T  2  Cor.  xii.  7 — 10.  »  Rom.  xii.  1. 

t  Isai.  xlix.  14.  "  Hab.  iii.  2.  ^  Zech.  xiv.  7. 

y  Isai.  1.  10. 

CCXXXVII. 

GOD  THE  ONLY  AUTHOR  OF  GOOD  AND  EVIL. 

Deut.  xxxii.  39.  See  now,  that  I,  even  I,  am  he,  and  there  is  no 
strange  god  with  me  :  I  kill,  and  I  make  alive  ;  I  wound,  and 
I  heal :  neither  is  there  any  that  can  deliver  out  of  my  hand. 

THE  Jews,  from  the  time  that  they  became  a  na- 
tion, turned  aside  from  the  living  God  to  the  worship 

VOL.   II.  L  L 


514  DEUTERONOMY,  XXXII.  39.  [237. 

of  idols  :  on  which  account,  God,  in  righteous  indig- 
nation, refused  them,  on  some  occasions,  the  aid 
which  he  alone  could  bestow  ;  and  referred  them  to 
their  idols,  in  whom  they  trusted,  that  they  might 
obtain  from  them  those  things  of  which  they  stood 
in  need  :  "  Where  are  their  gods,  their  rock  in  whom 
they  trusted,  which  did  eat  the  fat  of  their  sacrifices, 
and  drank  the  wine  of  their  drink-offerings  ?  Let 
them  rise  up  and  help  you,  and  be  your  protection." 
But  to  us  is  the  same  reproach  most  justly  due  : 
for  though  we  do  not,  like  them,  bow  down  to  stocks 
and  stones,  we  are  far  from  realizing  in  our  minds 
the  exclusive  agency  of  Jehovah.  To  us,  therefore, 
no  less  than  to  them,  may  be  addressed  the  solemn  ad- 
monition before  us ;  "  See  now,  that  I,  even  I,  am 
he,  and  there  is  no  strange  god  with  me  :  I  kill,  and 
I  make  alive  ;  I  wound,  and  I  heal ;  neither  is  there 
any  that  can  deliver  out  of  my  hand." 

Let  me  now  entreat  your  attention  to, 
L  God's  own  description  of  his  own  character — 
Agreeably  to  what  is  here  spoken,  we  see,  that, 

1,  His  agency  is  universal — 

[There  is  not  any  thing  done,  whether  it  be  good  or  evil, 
but  lie  is  the  doer  of  it.  "  I  am  the  Lord,"  says  he ;  "  and 
there  is  none  else ;  there  is  no  God  besides  me.  I  am  the 
Lord;  and  there  is  none  else.  I  form  the  light  and  create 
darkness :  I  make  peace,  and  create  evil.  I,  the  Lord,  do  all 
these  things*."  There  is  nothing  so  great,  or  so  small,  but  it 
must  be  traced  to  him  as  its  proper  source  and  author,  even 
to  the  falling  of  a  sparrow,  or  the  falhng  of  a  hair  from  our 
heads''.  And  God  is  desirous  that  this  should  be  known  and 
duly  considered  by  us.  To  discover  this  to  his  ancient  people, 
was  one  great  reason  for  his  marvellous  interpositions  for 
them'',  and  of  the  no  less  marvellous  forbearance  wlrich  he 
exercised  towards  them''.  And  we,  also,  must  bear  in  mind, 
that  "  whether  he  kill  or  make  ahve,  whether  he  wound  or 
heal,  it  is  He  alone  that  does  it,  and  there  is  no  strange  god 
with  him."] 

2.  His  appointments  are  sovereign — 

a  Isai.  xlv.  5 — 7.  with  Amos  iii.  6.  ^  Matt,  x,  29,  30. 

<:  Deut.  iv.  34,  35.  ^  ver.  27. 


237.1         CiOD  THE  ONLY  AUTHOR  OF  GOOD  AND  EVIL.  515 

[The  whole  Scripture  bears  testimony  that  *'  God  worketh 
all  things  after  the  counsel  of  his  own  will."  He  does  so  in 
relation  to  all  temporal  matters :  "  He  killeth,  and  maketh 
alive ;  he  bringeth  down  to  the  grave,  and  bringeth  up  :  he 
maketh  poor  and  maketh  rich;  he  bringeth  low  and  lifteth 
up :  he  raiseth  up  the  poor  out  of  the  dust,  and  lifteth  up  the 
beggar  from  the  dunghill,  to  set  them  among  princes,  and  to 
make  them  inherit  a  throne  of  glory  ^."  In  relation  to  spiri- 
tual matters,  also,  he  exercises  no  less  a  sovereign  control, 
"  having  mercy  on  whom  he  will  have  mercy,  and  hardening 
whom  he  sees  good  to  harden^"  This  was  viewed  by  St.  Paul 
in  so  important  a  light,  that  when  he  had  once  touched  upon 
it,  he  did  not  know  how  to  relinquish  the  subject,  but  insisted 
on  it  with  every  diversity  of  expression  that  language  could 
furnish,  and  yet  with  such  repetitions  as  appeared  almost  to 
be  endless.  Having  said  that  God  had  blessed  us  with  all 
spiritual  blessings,  he  traces  the  gift  to  this  as  its  true  source : 
"  He  hath  chosen  us  in  Him  before  the  foundation  of  the  world, 
having  predestinated  us  to  the  adoption  of  childi-en  by  Jesus 
Christ  to  himself,  according  to  the  good  pleasure  of  his  will,  to 
the  praise  of  the  glory  of  his  grace,  wherein  he  hath  made  us 
accepted  in  the  Beloved ;  in  whom  we  have  redemption  through 
his  blood,  the  forgiveness  of  sins,  according  to  the  riches  of  his 
grace  ;  wherein  he  hath  abounded  toward  us  in  all  wisdom  and 
prudence;  having  made  known  unto  us  the  mystery  of  his  will, 
according  to  his  good  pleasure,  which  he  had  purposed  in  him- 
self; that  in  the  dispensation  of  the  fulness  of  times,  he  might 
gather  together  in  one  all  things  in  Christ,  both  which  are  in 
heaven,  and  which  are  on  earth,  even  in  him  ;  in  whom  also 
we  have  obtained  an  inheritance,  being  predestinated  according 
to  the  purpose  of  him  who  worketh  all  things  after  the  counsel 
of  his  own  will,  that  we  should  be  to  the  praise  of  his  glory  ^" 
We  have  often  read  this  passage,  but  with  so  little  care,  as 
scarcely  to  get  a  glimpse  of  its  true  import :  but,  the  more 
minutely  and  attentively  we  consider  it,  the  more  shall  we  see 
the  amazing  importance  of  the  subject  contained  in  it,  and  of 
the  character  of  God  as  a  mighty  Sovereign,  that  does  what  he 
will,  and  "  gives  not  account  to  us  of  any  of  his  matters^."] 

3.  His  power  is  uncontrollable — 

[Forcible  is  that  appeal  of  Eliliu,  "  When  he  giveth  quiet- 
ness, who  then  can  make  trouble?  and  when  he  hideth  his 
face,  who  then  can  behold  him  ?  whether  it  be  done  against  a 
nation  or  a  man  only'."  He  is  a  mighty  "Lawgiver,  ahke 
able  to  save  or  to  destroy''."     Hear  Jehovah's  own  declaration 

e  1  Sam.  ii.  6—8.  ^  Rom.  ix.  18. 

e  Eph.  i.  3 — 12.  and  again  in  ver.  14, 

h  Job  xxxiii.  13.  »  Job  xxxiv.  29.  ^  Jam.  iv.  12. 

L  L  2 


516  DEUTERONOMY,  XXXII.  39.  [237. 

respecting  this:  "I,  even  I,  am  the  Lord;  and  beside  me 
there  is  no  Saviour.  Before  the  day  was,  I  am  he ;  and  there 
is  none  that  can  dehver  out  of  my  hand :  I  will  work ;  and 
who  shall  let  it^?"  Does  he  meditate  vengeance?  this  is 
liis  o^vn  awful  asseveration,  in  the  words  immediately  following 
my  text :  "I  Hft  up  my  hand  to  heaven,  and  say,  I  live  for 
ever.  If  I  whet  my  glittering  sword,  and  mine  hand  take 
hold  on  judgment,  I  will  render  vengeance  to  mine  enemies, 
and  will  reward  them  that  hate  me.  I  will  make  mine  arrows 
drunk  with  blood,  and  my  sword  shall  devour  flesh™."  On 
the  other  hand,  does  he  contemplate  the  exercise  of  mercy? 
this  is  the  assurance  that  he  gives  his  people :  "  I  the  Lord 
thy  God  will  hold  thy  right  hand,  saying  imto  thee,  Fear  not, 
I  \vill  help  thee.  Fear  not,  tliou  worm  Jacob,  and  ye  men  of 
Israel :  I  will  help  thee,  saith  the  Lord,  and  thy  Redeemer, 
the  Holy  One  of  Israel.  Behold,  I  vnll  make  thee  a  new 
sharp  threshing-instrmnent,  having  teeth:  thou  shalt  thresh 
the  mountains,  and  beat  them  small,  and  shalt  make  the  hills 
as  chaff.  Thou  shalt  fan  them,  and  the  wind  shall  carry  them 
away,  and  the  whirhvind  shall  scatter  them :  and  thou  shalt 
rejoice  in  the  Lord,  and  shalt  glory  in  the  Holy  One  of  Israel"." 
In  a  word.  He  is  a  Potter,  and  we  are  the  clay  ;  and  whether 
he  is  pleased  to  make,  or  mar,  the  vessel,  none  can  stay  his 
hand,  or  say  unto  him.  What  doest  thou°?] 

Let  us  now  proceed  to  notice, 

II.  His  solemn  call  to  the  consideration  of  it — 

**  See  now,"  says  he,  "  that  this  is  my  unquestion- 
able, and  unchangeable  character : "  and  you  are 
called  to  contemplate  it, 

1.  That  you  may  give  him  the  glory  of  all  that 
you  have  received — 

[My  Brethren,  God  is  a  holy  and  a  jealous  God:  "his 
very  name  is.  Jealous^;"  and  "his  glory  he  wdll  not  give  to 
another  1."  How  fearfully  he  will  resent  any  interference 
with  him  in  this  respect,  may  be  seen  in  the  case  of  Herod, 
who,  when  he  was  applauded  for  his  eloquence,  gave  not  God 
the  glory ;  and  God,  in  righteous  displeasure,  caused  him  to 
be  "  eaten  up  of  worms,  till  he  gave  up  the  ghost ''."  But 
more  especially  is  God  jealous  in  relation  to  spiritual  blessings, 
which  must  be  ascribed  to  him  alone.  Indeed,  he  has  so  con- 
stituted the  whole  work  of  man's  salvation,  that  no  particle  of 
honour  should  be  assumed  by  man,  but  all  glory  should  be 

1  Isai.  xliii.  11,  13.     ^  ver.  40 — 42. 

n  Isai.  xli.  13 — 16.      °  Jer.  xviii.  3 — 6.  with  Rom.  ix.  20,  21. 

P  Exod.  xxxiv.  14.      i  Isai.  xlii.  8.  ""  Acts  xii.  21 — 23. 


237.]         <^OD  THE  ONLY  AUTHOR  OF  GOOD  AND  EVIL.         517 

given  to  him,  as  "  the  author  and  the  finisher  of  our  faith." 
"He  has  treasured  up  for  us  every  thing  in  Christ  Jesus ^;" 
and  ordained,  that  we  should  "  receive  every  thing  out  of  his 
fulness*,"  looking  to  him  as  our  wisdom,  our  righteousness, 
our  sanctification,  and  our  complete  redemption,  "  that  no  flesh 
should  glory  in  his  presence,  but  that  all  should  glory  in  him 
alone"."  Let  this  lesson,  then,  be  learned  by  us,  that  God 
may  receive  from  us  all  the  glory  of  all  that  we  possess  ;  since 
"  if  we  differ  from  others  in  any  respect,  it  is  he  who  has  made 
us  to  differ ;  and  we  possess  nothing  which  we  have  not  gra- 
tuitously received  from  him^."] 

2.  That  you  may  depend  on  him  for  all  that  you 
ever  hope  to  receive — 

[Here,  also,  God  asserts  his  claim  to  our  entire  depen- 
dence: "Cursed  be  the  man  that  trusteth  in  man,  and  that 
maketh  flesh  his  arm ;  and  whose  heart  departeth  from  the 
Lord  his  God  J'."  Especially  in  reference  to  every  thing  that 
concerns  our  salvation,  does  God  require  our  undivided  af- 
fiance :  "  Look  unto  me,  and  be  ye  saved,  all  the  ends  of  the 
earth!  for  lam  God;  and  there  is  none  else^"  Every  child 
of  man,  whatever  he  may  possess,  must  rely  on  Christ  alone, 
saying,  "  In  the  Lord  have  I  righteousness  and  strength." 
"  In  the  Lord  alone  shall  all  the  seed  of  Israel  be  justified,  and 
shall  glory  ^."  To  this  has  God  a  very  especial  respect  in  the 
words  of  my  text.  If  we  look  to  the  creature,  or  place  any 
dependence  on  an  arm  of  flesh,  we  must  take  the  consequences  ^ 
The  creature  "  cannot  do  good,  or  do  evil."  As  to  the  idols 
on  which  the  Jews  were  disposed  to  place  their  confidence, 
God  says  to  them,  "  Ye  are  of  nothing,  and  your  work  of 
nought :  an  abommation  is  he  that  chooseth  you'^."  So  must 
it  be  said  of  every  thing  on  which  we  are  wont  to  rely ;  "  It 
is  a  broken  reed,  which  will  only  pierce  the  hand  that  resteth 
on  it^."  Trust  ye,  then,  in  the  Lord,  and  in  him  alone  :  yea, 
"  trust  in  him  for  ever :  for  with  the  Lord  Jehovah  is  everlast- 
ing strength^."] 

This  subject,  methinks,  speaks, 
1.  Comfort  to  the  true  Christian — 

[Respecting  this  glorious  Being  who  is  here  described,  it 
is  your  privilege  to  say,  that  "  he  is  your  God."  In  truth, 
whatever  you  want,  he  describes  himself  as  a  God  of  that  very 
thing,  of  "  love,"  of  "  mercy,"  of  "  peace,"  of  "  strength,"  of 

s  Col.  i.  19.  t  John  i.  16.  "  1  Cor.  i.  29 — 31. 

^  1  Cor.  iv.  7.  y  Jer.  xvii.  5 — 8.  «  jgai.  xlv.  22. 

a  Isai.  xlv.  24,  25.  ^  ver.  37,  38,  39.  <=  Isai.  xli.  23,  24. 

^  2  Kings  xviii.  21.  ^  Isai.  xxvi.  4. 


518  DEUTERONOMY,  XXXII.  46, 47.       [238. 

"  comfort,"  of  "  all  grace ;"  and  in  relation  to  that  very  thing 
will  he  "  be  a  God  unto  you^."  Seek  him,  then,  in  Christ 
Jesus;  and  glory  in  hun  as  "your  God  and  portion  for  ever."] 

2.  Terror  to  those  who  have  any  other  god — 

[Wlio  is  that  God  that  shall  save  you  in  the  hour  of  your 
extremity  ?  or,  Where  will  ye  flee  for  succour  in  the  day  of 
judgment  ?  Indeed,  indeed,  there  is  no  refuge  for  you,  but  in 
Christ ;  nor  "  any  other  name  given  under  heaven  but  his, 
whereby  you  can  be  saved ^."] 

f  Heb.  viii.  10.  g  Actsiv.  12. 

CCXXXVIII. 

A  minister's  dying  charge  to  his  people. 

Deut.  xxxii.  46, 47.  Set  your  hearts  unto  all  the  ivords  which  I 
testify  among  you  this  day,  which  ye  shall  command  your 
children  to  observe  to  do,  all  the  ivords  of  this  Law.  For  it 
is  not  a  vain  thing  for  you  ;  because  it  is  your  life. 

THIS  song  was  composed  in  order  "  to  be  a  wit- 
ness for  God  against  the  children  of  Israel "  to  the 
remotest  ages^  It  contains  a  summary  of  God's 
dealings  with  them,  and  of  the  provocations  whereby 
they  constrained  him  at  last  to  visit  them  with  his 
heavy  displeasure.  At  the  same  time,  it  gives  an 
intimation  of  his  mercies,  which  he  has  yet  in  reserve 
for  them,  when  they  and  the  Gentiles  shall  be  incor- 
porated into  one  Church,  and  become  one  fold  under 
one  Shepherd''.  Having  recited  this  song  in  the  ears 
of  all  the  Elders  of  Israel,  he  entreats  them  to  trea- 
sure it  up  in  their  hearts,  and  to  impress  it  on  the 
minds  of  the  rising  generation,  that  so  it  may  answer 
the  end  for  which  it  was  composed. 

From  the  counsel  here  given  to  all  Israel,  I  will 
take  occasion  to  shew, 

I.  The  regard  which  we  should  manifest  towards  the 
Gospel  of  Christ — 
The  testimony  of  Moses,  though  comprised  in  this^ 
song,  did,  in  fact,  comprehend  "  all  the  words  of 
God's  Law."  In  like  manner,  that  which  I  have  tes- 
tified amongst  you,  whilst,  in  fact,  it  comprehends 

a  Deut.  xxxi.  19.  ^  ver.  43. 


238.1     A  minister's  dying  charge  to  his  people.       519 

the  entire  Gospel,  may  be  comprised  in  these  few 
words  :  "  This  is  the  record,  that  God  hath  given  to 
us  eternal  life  ;  and  this  life  is  in  his  Son  :  he  that 
hath  the  Son,  hath  life;  and  he  that  hath  not  the  Son 
of  God,  hath  not  life^"  St.  Paul,  in  still  fewer  words, 
sums  it  up  in  this  significant  expression,  "  Christ  cru- 
cified-i." 

Now  the  regard  which  this  demands,  is, 

1.  That  you  receive  it  cordially  yourselves — 

[It  is  not  sufficient  that  you  hear  it,  or  approve  of  it,  or 
form  your  sentiments  in  accordance  with  it :  you  must  "  set 
your  hearts  unto  it:"  you  must  feel  towards  it  as  you  would 
towards  a  boat  that  was  pressing  towards  you,  whilst  clinging 
to  a  plank  in  the  midst  of  the  ocean.  You  may  form  some 
conception  of  the  eagerness  with  which  you  would  welcome 
its  arrival,  and  embrace  the  salvation  which  it  offered  you: 
and  those  very  emotions  should  you  realize,  when  a  Saviour  is 
set  before  you  to  deliver  you  from  the  guilt  you  have  con- 
tracted, and  the  condemnation  you  have  merited  at  the  hands 

of  your  offended  God In  this  way  must  you  set  your 

hearts  "unto  all  the  words"  which  God  has  testified  by  my 
mouth  :  you  must  embrace  tlie  doctrines,  as  declaring  what  you 
are  to  believe ;  and  with  equal  avidity  are  you  to  lay  hold  upon 
the  precepts  which  God  requires  you  to  obey.  Neither  the  one, 
nor  the  other,  are  to  be  viewed  as  hard  sayings,  which  you 
would  gladly  modify  to  your  own  corrupt  taste ;  but  both  of 
them  are  to  be  viewed  as  moulds,  into  which  your  whole  soul  is 
to  be  poured ;  so  that  in  every  thing  you  may  be  conformed  to 
the  mind  and  will  of  God ] 

2.  That  you  commend  it  earnestly  to  others — 

[You  are  not  to  be  content  to  go  to  heaven  alone :  you 
must  endeavour  to  draw  all  you  can  along  with  you.  Has 
God  imparted  to  you  knowledge?  you  must  labour  to  com- 
municate it.  Has  he  given  you  influence  ?  you  must  exert  it 
to  the  utmost  of  your  power.  Has  he  invested  you  with 
authority  ?  you  must  employ  it  for  God.  Are  you  as  magis- 
trates ?  you  are  "  not  to  bear  the  sword  in  vain,"  but  to  use 
it  for  him,  whose  representatives  and  vicegerents  you  are®. 
Are  you  parents  ?  you  must,  like  Abraham,  "  command  your 
children,  and  your  household  to  keep  the  way  of  the  Lord*^." 
Advice  is  not  sufficient.  If  that  prevail,  it  is  well :  you  have 
gained  youi'  end  by  gentle  means ;  which  should  always  be 

<=  1  John  V.  11,  12.  ^  1  Cor.  ii.  2. 

e  Rom.  xiii.  1 — 4.  f  Gen.  xviii.  19.  with  the  text. 


520  DEUTERONOMY,  XXXII.  46,  47.        [238. 

resorted  to  in  the  first  instance  :  but,  if  advice  will  not  effect 
yovir  purpose,  you  must  exert  authority,  yes,  even  though 
your  children  have  arrived  at  man's  estate.  Eli  did  reprove 
his  sons,  saying,  "  Nay,  my  sons,  this  is  no  good  report  that  I 
hear  of  you ;  you  make  the  Lord's  people  to  transgress."  But 
when  he  saw  that  they  persevered  in  their  iniquities,  he  should 
have  turned  them  out  of  their  priestly  office :  and  because  he 
neglected  thus  to  exercise  his  authority,  God  visited  him  and 
his  posterity  with  the  heaviest  judgments,  even  to  many  gene- 
rations s.  To  every  parent,  then,  I  say.  The  blood  of  your 
childi-en  will  be  required  at  your  hands:  and,  though  you 
cannot  impart  unto  them  any  saving  grace,  you  must  keep  a 
firm  hand  in  restraining  them  from  every  thing  that  will  be 
injurious  to  their  souls  ;  and  must  labour  in  every  possible 
way  to  bring  them  to  Christ,  that  they  may  be  saved  from 
wrath  through  him.] 

And  let  me  mark, 

II.  The  reasonableness  of  our  duty  in  relation  to  this 
matter — 

The  service  of  God  altogether  is  "  a  reasonable 
service'';"  and  more  especially  that  duty  commended 
to  us  in  our  text. 

1.  The  testimony  itself  is  highly  worthy  of  our 
regard — 

[Wliat  is  it  that  we  testify  ?    It  is,  that  God  has  redeemed 
us  by  the  blood  of  his  dear  Son,  and  will  cast  out  none  who 

come  to  him  in  his  Son's  name And  "  is  tliis  a  vain 

thing  ? "  is  it  doubtful,  so  that  we  may  question  it  ?  or  unim- 
portant, that  we  may  trifle  with  it  ?  Let  the  Apostle  Paul 
determine  this :  "  This  is  a  faithful  saying,  and  worthy  of  all 
acceptation,  that  Christ  Jesus  came  into  the  world  to  save 
sinners'."  Yes,  indeed;  it  is  "no  cunningly-devised  fable," 
but  the  very  truth  of  God,  to  which  the  whole  Scriptures  bear 
witness:  and  it  is  "the  very  wisdom  of  God,  yea,  and  the 
power  of  God*^,"  so  that,  in  comparison  of  it,  there  is  nothing, 
either  in  heaven  or  earth,  that  gives  any  just  conception  of  the 
Deity.  In  this  mystery  all  the  perfections  of  the  Godhead 
unite,  and  harmonize,  and  are  glorified.] 

2.  On  our  regard  to  it  our  eternal  happiness  de- 
pends— 

["  It  is  our  life,  whether  theoretically  considered,  ox  practi- 
cally applied.     Oui-  blessed  Lord  says,  "  I  am  the  way,  the 

K  1  Sam.  ii.  33—36.  h  Rom.  xii.  1. 

'  1  Tim.  i.  15.  ^  i   Cor.  i.  24. 


238.]     A  minister's  dying  charge  to  his  people.       521 

truth,  and  the  life :  no  man  cometh  unto  the  Father  but  by 
me'."  There  is  no  way  of  reconciliation  with  God  but  through 
the  sacrifice  of  Christ.  No  man  can  make  atonement  for  his 
own  sins :  and  every  soul  that  would  be  saved,  must  "  submit 
to  the  righteousness  of  God,"  even  to  that  mode  of  justification 
which  God  has  proposed  in  his  Gospel '".  It  was  this  that 
distinguished  Abel  from  Cain:  Cain  brought  an  offering  of 
the  ground ;  but  Abel,  looking  forward  to  the  Saviour,  brought 
a  living  sacrifice  from  his  flock  °.  And  this  is  what  we  also 
must  do.  We  must  look  to  Christ,  and  believe  in  Christ,  and 
lay  our  sins  on  him,  as  the  Jewish  offerer  did  on  his  sacrifice. 
If  we  do  this,  we  shall  be  saved:  for  "all  who  believe  in 
Christ  shall  be  justified  from  aU  things" :"  but,  if  we  do  it  not, 
"  there  remaineth  for  us  no  other  sacrifice  for  sin,  but  a  cer- 
tain fearful  looking  for  of  judgment  and  fiery  indignation  p."] 

I  will  now  CONCLUDE,  with  drawing  your  attention  to, 

1.  The  circumstances  under  which  this  counsel 
was  given — 

["  On  the  self-same  day  "  that  his  counsel  was  given,  "was 
Moses  to  go  up  to  Mount  Abarim  and  die^."  This,  then,  was 
the  dying  testimony  of  Moses.  And  I,  if  I  were  now  on  my 
dying-bed,  would  give  to  you  precisely  the  same  counsel,  and 
entreat  you  aU  to  "  set  your  hearts  to  what  I  have  this  day 
testified  amongst  you."  "  Lay  up  these  my  words  in  your 
heart  and  in  your  soul,  my  beloved  Brethren,  and  bind  them 
for  a  sign  upon  your  hand,  that  they  may  be  as  frontlets 
between  your  eyes."  And  to  every  individual  I  would  say, 
"  Teach  them  unto  your  children,  speaking  of  them  when  thou 
sittest  in  thine  house,  and  when  thou  walkest  by  the  way, 
when  thou  liest  down,  and  when  thou  risest  up  :  and  thou 
shalt  write  them  upon  the  door-posts  of  thine  house,  and  upon 
thy  gates  ^"  Use  all  possible  means  of  bringing  these  things 
to  your  remembrance  ^ :  but  rest  not  satisfied,  till  they  have 
wrought  a  thorough  work  upon  your  souls,  and  you  are  "  cast 
into  them  as  into  a  mould"  that  shall  assimilate  you  altogether 
unto  God's  perfect  image*.] 

2.  The  circumstances  which   must  infallibly  ere 
long  result  from  them — 

[Of  this  counsel  both  you  and  your  adviser  must  shortly 
give  account  at  the  judgment-seat  of  Christ.  In  God's  book 
of  remembrance,  every  word  is  already  recorded,  together  with 
the  manner  in  which  it  has  been  both  delivered  and  received. 

1  John  xiv.  6.  «  Rom.  x.  3.  "  Gen.  iv.  3 — 5. 

°  Acts  xiii.  39.  p  Heb.x.2G,27.     i  ver.  40—50. 

'  Deut.  xi.  18—20.  «  Heb.  ii.  1.  t  Rom.  vi.  17.  the  Greek. 


522  DEUTERONOMY,  XXXIII.  8, 9.        [239. 

Fain  would  I,  my  Bretliren,  be  "  free  from  your  blood,"  in  that 
awful  day.  I  would,  too,  that  "  you  also  might,  every  one  of 
you,  deliver  your  ovsti  souls"."  But  it  is  indeed  most  painful 
to  your  minister  to  reflect,  that  perhaps  at  this  very  moment, 
whilst  labouring  to  save  your  souls,  he  is  sinking  many  of 
them  into  yet  deeper  perdition  :  for  we  may  be  siire,  that,  "  if 
he  who  despised  Moses'  Law  died  without  mercy,  there  is  a 
yet  sorer  punishment"  awaiting  those  who  despise  the  Gospel^. 
I  appeal  to  yourselves,  "  How  shall  ye  escape,  if  ye  neglect  so 
great  salvation^?"  Now,  then,  let  me  prevail  vipon  you  to  go 
unto  your  God,  and  to  entreat  of  Him  to  write  these  things 
upon  your  hearts  by  his  Holy  Spirit :  for  I  declare  unto  you, 
that  "  they  are  your  life :"  yes,  "  I  call  heaven  and  earth  to  record 
against  you  tliis  day,  that  I  have  set  before  you  life  and  death, 
blessing  and  cursing  :  therefore  choose  life,  that  both  ye  and 
your  seed  may  live^."] 

u  Ezek.  xxxiii.  2—9.  ^  Heb.  x.  28,  29. 

y  Heb.  ii.  3.  ^  Deut.  xxx.  19. 


CCXXXIX. 

THE    BLESSING    BESTOWED    ON    THE    TRIBE    OF    LEVI. 

Deut.  xxxiii.  8,  9.  And  of  Levi  he  said,  Let  thy  Thummim 
and  thy  Urim  he  with  thy  holy  one,  whom  thou  didst  prove 
at  Massah,  and  with  whom  thou  didst  strive  at  the  ivaters  of 
Merihah;  who  said  unto  his  father  and  to  his  mother,  I  have 
not  seen  him;  neither  did  he  acknowledge  his  brethren,  nor 
knew  his  own  children:  for  they  have  observed  thy  word,  and 
kept  thy  covenant. 

AS  the  father  of  his  people,  Moses  desired  to  bless 
them  before  his  death ;  and  the  pronouncing  of  this 
blessing,  in  which  he  was  endued  with  a  spirit  of 
prophecy,  was  the  last  act  of  his  life.  The  grounds 
on  which  the  blessing  was  bestowed  on  the  tribe  of 
Levi,  are  so  peculiar,  that  they  deserve  a  distinct 
consideration.  There  is  manifestly  a  testimony  given 
them  of  decided  approbation :  and  from  this  circum- 
stance commentators  have  been  led  to  regard  the 
whole  of  what  is  spoken  in  the  text  as  of  the  same 
import ;  and  to  supply  from  conjecture  what  is  no- 
where noticed  in  the  Mosaic  history,  or  rather  to 
contradict  altogether  what  is  plainly  noticed.  The 
conduct  of  Levi  both  at  Massah  (which  was  also  called 


239.]  BLESSING  BESTOWED  ON  THE  LEVITES.  523 

Meribah),  and,  above  thirty-eight  years  afterwards, 
at  another  place  called  Meriba/i,  was  exceeding  sin- 
ful ^  At  the  latter  place  in  particular,  both  Moses 
and  Aaron,  as  well  as  the  people,  offended  God;  and 
were  for  that  offence  doomed  to  die  in  the  wilderness, 
and  never  to  enter  into  the  promised  land.  Hence 
it  might  have  been  supposed  that  God  would  punish 
the  tribe  of  Levi  and  the  house  of  Aaron  by  with- 
drawing from  them  the  pecuhar  honours  he  had 
conferred  upon  them;  but  as  on  one  occasion  they 
had  signalized  themselves  by  a  very  exalted  act  of 
obedience,  he  was  pleased  to  record  what  they  had 
done,  and  to  make  it  an  occasion  of  continuing  in 
their  line  the  most  distinguished  testimonies  of  his 
regard.  This  sense  accords  with  the  history;  to 
the  very  terms  of  which  the  text  seems  specifically 
to  refer  ^ 

In  the  words  before  us  there  are  two  things  parti- 
cularly to  be  noticed; 

1.  The  commendation  of  Levi — 

The  act  for  which  they  were  commended  was  truly 
laudable — 

[When  the  people  throughout  the  camp  of  Israel  were 
worshipping  the  golden  calf,  Moses,  filled  with  indignation, 
called  the  Levites  to  him,  and  bade  them  gird  on  swords  and  slay 
the  ringleaders  in  idolatry  throughout  the  whole  camp :  and 
this  order  they  executed  immediately,  without  any  respect  of 
persons  whatever :  they  spared  not  either  their  nearest  rela- 
tives or  theh  dearest  friends ;  but  slew  of  the  people  three 
thousand  men*'. 

This  would  be  thought  by  many  to  be  a  savage  act,  and  to 
deserve  censm'e  rather  than  praise  :  but  it  must  be  remem- 
bered, that  God  was,  if  I  may  so  speak,  their  eartlily  Gover- 
nor (they  lived  imder  a  theocracy) ;  and,  that  they  acted  in 
obedience  to  their  supreme  Magistrate :  nor  could  cruelty  be 
imputed  to  them  any  more  than  to  any  person  who  executes 
the  laws  amongst  ourselves.  They  were  justified  in  what  they 
did,  precisely  as  Phinehas  was  justified  in  destroying  Zimri 
and  Cozbi.  The  law  itself  required,  that,  if  their  nearest 
relative  only  enticed  them  to  idolatry,  even  where  there  was  no 

^  Compare  Exod.  xvii.  7.  with  Numb.  xx.  10 — 13. 

^  Compare  the  language  in  Numb.  xx.  13.  with  the  text. 

<=  Exod.  xxxii.  25 — 29. 


524  DEUTERONOMY,  XXXIIl.  8, 9.        [239. 

overt  act  committed,  they  should  instantly  give  information 
against  him,  and  with  tlieir  own  hands  put  him  to  death '^. 
But  here  was  the  overt  act  visible  to  all ;  and  the  civil  magis- 
trate was  present  to  sanction  their  conduct :  and  therefore 
they  were  bound  to  obey  the  order  given  them,  and  to  execute 
the  laws  with  impartial  severity.  Hence  their  conduct  is 
marked  in  our  text  as  an  act  of  obedience  to  God,  and  a  "vin- 
dication of  the  quarrel  of  his  covenant^."] 

Nor  is  it  by  any  means  unconnected  with  our  duty 
as  Christians — 

[Certainly  we  have  nothing  to  do  with  the  judgment  of 
zeal,  nor  any  right  to  take  the  execution  of  the  laws  into  our 
own  hands.  But  we  should  be  zealous  for  the  honour  of  God ; 
and  we  ought,  in  subserviency  to  the  laws,  to  exert  ourselves 
for  the  suppression  of  open  impiety  and  profaneness.  More 
particularly  are  we  bound  to  serve  God  ourselves,  and  to 
account  all  personal  sacrifices  as  unw^orthy  of  a  thought  in  com- 
parison of  our  duty  to  him.  Our  Lord  tells  us,  not  only  that 
"if  we  love  father  or  mother  more  than  him,  we  are  not  wor- 
thy of  liim;"  but  that  we  must  "  hate  father  and  mother,  yea, 
and  our  own  lives  also,  if  we  would  be  his  disciples^."  Of 
course  this  must  not  be  understood  positively ;  (for  the  Gospel 
inspires  nothing  but  love,  and  that  even  to  our  bitterest  ene- 
mies :)  but  it  must  be  taken  com/paratively ;  and  be  explained 
as  intimating,  that  we  should  be  so  firm  and  decided  in  our 
obedience  to  him  as  to  be  altogether  unmoved  by  the  affection 
or  menaces  of  our  dearest  friends,  or  even  by  the  apprehen- 
sions of  the  most  cruel  death.  Our  Lord  himself  has  set  us  an 
example  in  this  respect :  for,  when  some  persons  told  him  that 
his  "  mother  and  his  brethren  were  standing  without,  and 
desirous  to  speak  with  him,  he  replied,  Who  is  my  mother  ? 
and  who  are  my  brethren  ?  Wliosoever  shall  do  the  will  of  my 
Father,  the  same  is  my  brother  and  sister  and  mother  s."  Thus 
must  love  to  the  Creator  be  the  predominant  affection  in  our 
hearts ;  and  all  inferior  considerations  must  be  subordinated  to 
his  glory.] 

From  the  commendation  given  them  we  proceed 
to  notice, 

IL  Their  reward — 

This  may  be  considered  as  of  two  kinds ; 
1.  Official  honour — 
[The  Urim  and  Thummim  were  in  some  way  united  to  the 

'^  Deut.  xiii.  6 — 10.  ^  Lev.  xxvi.  25.  with  the  text, 

f  Matt.  x.  37.  and  Luke  xiv.  26.    e  Matt.  xii.  47—50. 


239.1  BLESSING  BESTOWED  ON  THE  LEVITES.  525 

breast-plate  of  the  high-priest ;  and  by  means  of  them  he  was 
enabled  to  discover  the  mind  and  will  of  God  when  he  went  in 
before  the  Lord  to  consult  him  on  any  particular  occasion. 
What  they  were,  and  how  they  answered  the  purpose  for 
which  they  were  made,  we  are  not  informed :  and  therefore  it 
is  in  vain  to  waste  time  in  conjectures.  Suffice  it  to  say,  that 
the  high-priest  who  wore  them  was  authorized  to  consult  God 
in  all  public  matters,  and  enabled  to  discover  his  mind  and 
will^.  Now  Moses  prays,  and  indeed  prophetically  declares, 
that  this  high  honour  should  descend  to  the  posterity  of  Aaron; 
and  that  the  service  of  the  tabernacle  should  continue  to  be 
administered  by  the  tribe  of  Levi  K  This  was  a  most  exalted 
privilege ;  and,  above  a  thousand  years  afterwards,  it  was  ex- 
pressly declared  to  have  been  given  as  a  reward  of  the  obedience 
before  referred  to  ^.  What  a  glorious  testimony  was  this,  that 
God  will  suffer  nothing  that  we  do  for  him  to  pass  unnoticed 
even  here  :  much  less  shall  it  go  unrewarded  in  a  future  world. 
Truly  "  them  that  honour  God,  God  will  honour ;"  and  every 
one  that  will  serve  him  shall  receive  an  abundant  "  recompence 
of  reward  " ] 

2.  Personal  benefit — 
[The  official  honour  was  conferred  on  the  posterity  of 
those  whose  conduct  was  approved.  But  do  we  suppose  that 
the  immediate  agents  were  overlooked,  and  that  no  blessing 
was  bestowed  on  them  ?  We  can  have  no  doubt  but  that  they 
also  had  a  recompence  in  their  own  bosoms.  The  import  of 
the  words  Urim  and  Thummim  is,  Illuminations  and  Perfec- 
tions :  and  these  are  the  special  benefits  which  God  will  confer 
on  all  his  faithful  servants.  There  is  indeed  a  manifest  con- 
nexion between  the  work  and  the  reward.  The  work  in  this 
present  instance  was  a  vigorous  maintenance  of  God's  honour, 
with  an  utter  disregard  of  every  consideration  in  comparison  of 
it :  and  where  that  is,  there  will  be  a  clear  insight  into  the 
divine  will,  and  a  growing  conformity  to  the  divine  image. 
Where  internal  rectitude  is  wanting,  the  mind  will  be  obscured, 
and  the  feet  will  stumble  :  but  "where  the  single  eye  is,  there 
will  the  whole  body  be  full  of  light,"  and  the  conversation  be 
regulated  agreeably  to  the  commands  of  God.  Light  in  the 
mind,  and  holiness  in  the  life,  are  mutually  influential  on  each 
other:  each  will  languish  or  be  advanced,  according  as  the 
other  flourishes  or  decays  :  illumination  and  perfection  will  be 
the  portion  of  the  decided  Christian  ;  but  darkness  and  incon- 
sistency will  be  the  fruit  of  a  temporizing  and  timid  conduct.] 

To  prevent  misapprehension  or  misconduct,  we  shall 
SUBJOIN  a  word, 

b  Exod.  xxviii.  29,  30.        ^  Deut.  xxxiii.  11,  12.      ^  Mai.  ii.  5. 


526  DEUTERONOMY,  XXXIII.  12.         [240. 

1.  Of  caution — 

[Let  not  any  one  imagine  that  religion  countenances  a  fiery 
zeal  on  any  occasion  whatever.  The  conduct  of  the  Levites  has 
not  been  proposed  for  imitation  under  the  gospel  dispensation, 
any  further  than  is  necessary  for  the  maintaining  of  steadfast- 
ness in  our  allegiance  to  God.  We  are  not  to  wage  war,  except 
against  our  spiritual  enemies :  and  even  then  the  weapons  of 
our  warfare  must  not  be  carnal,  but  spiritual.  In  all  the 
opposition  which  it  may  be  necessary  to  make  to  our  earthly 
friends  or  relatives,  we  must  maintain  a  holy  meekness  and 
patience,  not  attempting  to  oppose  evil  by  evil,  but  to  "  over- 
come evil  with  good."  The  civil  magistrate  indeed  may  use 
the  sword,  and  ought  to  be  "a  terror  to  evil-doers ;"  and  all 
Christians  should  be  ready  to  aid  him  in  the  suppression  of 
iniquity :  but  in  all  private  and  personal  concerns  our  only  ar- 
mour must  be  that  wliich  God  himself  has  pro\ided  for  us^,  and 
we  must  "  overcome  our  enemies  by  the  blood  of  the  Lamb™."] 

2.  Of  direction — 

[Let  a  concern  for  God's  honour  and  your  own  spiritual 
advancement  be  paramount  to  all  other  considerations  what- 
ever. You  must  "  not  account  even  life  itself  dear  to  you,  so 
that  you  may  but  finish  your  course  with  joy."  It  must  never 
be  a  question  with  you,  whether  you  will  perform  any  par- 
ticular duty,  however  difficult  it  may  be,  or  whatever  self- 
denial  it  may  require  :  your  mind  must  be  made  up  to  "  follow 
the  Lord  fully,"  and  to  observe  the  commandments  of  God 
"  without  preferring  one  before  another,  and  doing  nothing  by 
partiality."  This  is  the  way  to  entail  the  blessing  of  God  upon 
your  souls,  and  to  "  grow  both  in  knowledge  and  in  grace." 
But  you  must  not  attempt  these  things  in  your  own  strength: 
in  order  that  you  may  be  enabled  to  act  thus,  you  must  pray  to 
"  the  God  of  peace  to  sanctify  you  wholly,"  and  to  "  make  you 
perfect  in  every  good  work  to  do  his  will,  working  in  you  that 
which  is  well-pleasing  in  his  sight  through  Jesus  Cliidst :  to 
v^hom  be  glory  for  ever  and  ever :  Amen"."] 

1  Eph.  vi.  11— 17.  "^  Rev.  xii.  11. 

n  1  Thess.  V.  23.  Heb.  xiii.  20,  21. 

CCXL. 

THE    PRIVILEGE    OF    THOSE    WHO    LIVE    NEAR    TO    GOD. 

Deut.  xxxiii.  12.      Of  Benjamin  he  said,   The  beloved  of  the^ 
Lord  shall  divell  in  safety  by  him ;  and  the  Lord  shall  cover 
him  all  the  day  long. 

AS  God  was  pleased  to  commimicate  to  some  in 

former  ages  the  knowledge  of  future  events,  so  he 


240.1      PRIVILEGE  OF  THOSE  WHO  LIVE  NEAR  TO  GOD.       527 

frequently  imparted  to  them  the  spirit  of  prophecy  in 
a  more  abundant  measure,  about  the  time  of  their 
death.  Thus  Isaac  and  Jacob  were  pecuharly  inspired 
at  that  season  to  foretell  the  things  which  should  be- 
fall their  children.  Thus  Moses  also,  when  about  to  be 
gathered  to  his  fathers,  was  commissioned  to  declare 
the  states  and  circumstances  of  all  the  different  tribes 
after  their  entrance  into  Canaan.  Of  Benjamin  he 
foretold,  that  his  tribe  should  be  situated  close  to  the 
place  which  God  had  chosen  for  himself'' ;  and  that 
his  proximity  to  the  Lord's  immediate  residence 
should  be  to  him  a  source  and  occasion  of  the  richest 
benefits. 

If  it  be  considered  how  comprehensive  many  of 
the  prophecies  are,  and  how  the  Apostles  themselves 
continually  apply  them  to  the  general  circumstances 
of  the  Church  of  Christ,  we  shall  not  be  thought  to 
put  a  force  upon  the  text,  while  we  take  occasion 
from  it  to  set  forth, 

I.  The  state  of  God's  people — 

The  situation  of  the  tribe  of  Benjamin  may  serve  at 
least  as  an  emblem  to  represent  the  state  of  "  God's 
beloved."  They  are  "  a  people  near  unto  God^" 
*'  dwelling  hij  him,  and  covered  by  him,  all  the  day 
long." 

1.  They  maintain  a  sense  of  the  divine  presence — 
[They  not  only  cannot,  like  the  generality,  live  "  without 
God  in  the  world,"  or  rest,  as  many  professors  of  religion  do, 
in  a  round  of  formal  duties ;  they  are  sensible  that  "  God 
searchetli  the  heart  and  trieth  the  reins."  They  long  to  have  a 
conviction  of  this  fastened  upon  their  minds,  and  to  see,  as  it 
were,  on  every  place  tliis  inscription  written,  "  Thou,  God, 
seest  me."  They  do  not  harbour  secret  sin  because  it  is  in- 
visible to  man ;  but,  assured  that  "  the  darkness  is  no  darkness 

a  This  was  remarkably  fulfilled :  for  Mount  Zion,  whereon  the 
temple  was  built,  belonged  to  Judah  :  but  the  remainder  of  Jerusalem, 
and  almost  the  whole  of  Mount  Moriah  (of  which  Mount  Zion  was  a 
part)  belonged  to  Benjamin  :  so  literally  true  was  it,  that  God,  the 
head  of  all  the  tribes,  "  dwelt  between  the  shoulders  of  Benjamin." 
And  this  very  circumstance  occasioned  the  tribe  of  Benjamin  to 
adhere  to  Judah,  when  the  other  ten  tribes,  under  Jeroboam,  apos- 
tatized from  the  worship  of  Jehovah.  ^  Ps.  cxlviii.  14. 


528  DEUTERONOMY,  XXXIII.  12.  [240. 

mth  God,"  and  that  he  beliolds  the  very  counsels  of  the  heart, 
they  strive  to  "set  him  ever  before  them;"  and  to  "walk  in 
his  fear  all  the  day  long."] 

2.  They  walk  in  dependence  on  the  divine  aid — 

[They  are  scarcely  more  conscious  of  their  own  existence, 
than  they  are  of  their  utter  insufficiency  for  any  thing  that  is 
good.  They  have  so  often  failed  through  their  reliance  on 
their  own  strength,  and  they  feel  such  a  proneness  to  every 
species  of  iniquity,  if  left  one  moment  to  themselves,  that  they 
are  compelled  to  cry  to  their  God  for  help.  And,  if  they  were 
not  sure  that  "  the  grace  of  Christ  is  sufficient"  for  all  who 
trust  in  it,  they  would  utterly  despair  of  holding  out  unto  the 
end.  Hence  their  continual  prayer  is,  "  Hold  thou  me  up, 
and  I  shall  be  safe : "  and  God  imparts  to  them  his  promised 
assistance  ^] 

3.  They  delight  in  doing  the  divine  will — 

[The  "  commandments  of  God  are  not  grievous"  to  them. 
Their  only  grief  is,  that  they  do  not  obey  them  with  greater 
readiness  and  joy.  Not  but  that  they  often  find  the  workings 
of  an  evil  principle,  that  would  bring  them  back  again  into 
captivity  to  sin  and  Satan :  but,  through  the  operation  of  the 
blessed  Spirit,  they  are  enabled  to  get  the  victory  over  their 
corrupt  nature,  and  both  to  obey  the  law  outwardly,  and  to 
"  delight  in  it  after  their  inward  man"^."  They  would  gladly 
do  the  will  of  God  on  earth,  as  it  is  done  in  heaven,  without 
reluctance,  without  weariness,  and  without  reserve.] 

There  doubtless  is  a  great  difference  between  the 
attainments  of  different  saints :  yet  this  is,  o/i  the 
rvhole,  the  state  of  all ;  and  that  they  are  blessed  in  it 
will  appear  by  considering, 

II.  The  privileges  they  enjoy  by  means  of  it — 
While  the  saints  thus  hve  nigh  to  God,  God  "  keeps 

them  in  safety/'  and  covers  them, 
1.  From  the  curse  of  the  law — 

[We  might  speak  of  their  deliverance  even  from  temporal 
evils :  since  they  have  none  which  are  not  sanctified  to  their 
souls,  and  made  blessings  in  disguise®.  But  respecting  spi- 
ritual  evils  we  are  warranted  to  speak  v^dth  the  fullest  confi- 
dence. The  saints  may,  it  is  true,  be  left  to  dread  the  wrath  of 
God*^:  but  it  shall  never  come  upon  them^.     While  they  are 


'^  Zech.  X.  12.  Isai.  xxvi.  3. 

d  Rom.  vii.  14 — 25. 

c  Job  V.  19—24. 

f  Ps.  Ixxvii.  7—9. 

K  Rom.  viii.  1. 

240.1      PRIVILEGE  OF  THOSE  WHO  LIVE  NEAR  TO  GOD.       529 

endeavouring  to  walk  in  communion  with  God,  in  dependence 
on  him,  and  obedience  to  him,  they  have  nothing  to  fear.  God 
has  pledged  himself,  that  they  shall  never  perish '\] 

2.  From  the  assaults  of  Satan — 

[Satan  will  indeed  exert  all  his  power  to  destroy  them  ; 
but  he  shall  not  finally  prevail  against  them.  He  may  "  buffet 
them,"  and  cast  "  his  fiery  darts"  at  them  ;  but  he  is  a  van- 
quished enemy ;  and  shall,  ere  long,  be  bruised  under  the  feet 
of  even  the  weakest  saints'.  Like  the  kings  whom  Joshua 
subdued,  all  the  powers  of  heU  shall  one  day  be  brought  out  of 
their  dungeons,  to  receive,  from  the  very  lips  of  those  whom 
now  they  persecute,  the  sentence  they  so  justly  merit''.] 

3.  From  the  power  and  prevalence  of  sin — 

[Notwithstanding  "  the  law  of  sin  in  their  members," 
God's  promise  to  all  his  people  is,  that  "  sin  shall  not  have 
dominion  over  them'."  As  by  the  operation  of  fire  on  the 
hearth  we  may  see  what  it  would  effect,  if  suffered  to  extend 
itself  over  the  whole  house,  so  by  the  working  of  sin  in  our 
hearts  we  may  clearly  see,  to  what  a  state  we  should  quickly 
be  reduced,  if  God  should  suifer  it  to  rage  with  all  its  force. 
But  he  fulfils  his  word:  and  though  thousands  of  times  we 
have  -been,  as  it  were,  on  the  very  brink  of  falling,  God  has 
interposed  by  his  providence  or  grace  to  preserve  our  souls: 
and  we  remain  to  this  day  living  monuments  of  his  almighty 
power,  and  unchanging  faithfulness.] 

Exhortation — 

1.  Let  us  seek  to  become   "  the  beloved  of  the 
Lord"— 

[We  account  it  no  small  happiness  to  be  beloved  of  our 
fellow-creatures;  but  how  much  more  to  be  beloved  of  the 
Lord!  Wliose  favour  is  comparable  to  his?  whose  so  honour- 
able, so  permanent,  so  beneficial'"?  Let  us  then  go  to  him 
in  the  name  of  Jesus ;  for  whose  sake  we  shall  be  admitted 
to  his  favour",  and  be  "  blessed  by  him  with  all  spiritual 
blessings."] 

2.  Let  us  endeavour  to  live  more  and  more  near 

to  God — 

[It  is  our  privilege  to  dwell  in  God,  and  to  have  God 
dwelhng  in  us.  We  might  "  walk  with  God,"  as  Enoch  did, 
and  though  not  visibly,  yet  really,  converse  with  him  as  our 

h  Isai.  Iv.  7.  John  x.  27,  28. 

i  Ps.  xci.  1—3.  Jam   iv.  7.   Rom.  xvi.  20.  ^   1  Cor.  vi.  3. 

1  Rom.  vi.  14.  "1  Ps.  Ixiii.  3.  "  John  xiv.  21. 

VOL.  II.  M   M 


530  DEUTERONOMY,  XXXIII.  25.  [241. 

friend".  And  what  greater  encouragement  can  we  desire, 
than  that  which  the  text  affords  ?  Others  may  fall ;  but  we 
shall  be  "  covered,  and  kept  in  safety  p  :"  others  may  aposta- 
tize to  their  perdition  ;  but  we  shall  be  preserved  through  faith 
unto  everlasting  salvation ''.] 

0  1  John  i.  3.  P  Isai.  liv.  17.  i  1  Pet.  i.  5. 


CCXLI. 

STRENGTH    ACCORDING    TO    OUR    DAYS. 

Deut.  xxxiii.  25.     As  thy  days,  so  shall  thy  strength  he. 

PREVIOUS  to  his  departui'e  from  them,  Moses 
pronomiced  a  blessing  on  all  the  tribes  of  Israel.  The 
blessing  to  each  was  appropriate  and  prophetic. 
That  assigned  to  Asher  was,  that  his  posterity  should 
be  numerous  and  happy ;  that  his  provision  should 
be  abundant,  and  his  strength,  under  every  emer- 
gency, fully  adequate  to  the  occasion.  It  is  thought 
indeed  by  some,  that  the  promise,  "  thy  shoes  shall 
be  iron  and  brass,"  referred  to  mines  in  that  part  of 
Canaan  which  should  be  allotted  to  them :  but  it 
appears  to  me  to  import  rather,  that  they  should  be 
possessed  of  great  power ;  and  to  agree  exactly  with 
that  address  of  the  Prophet  Micah  to  Zion,  "  Arise 
and  thresh,  O  daughter  of  Zion!  for  I  will  make 
thine  horn  iron,  and  I  will  make  thy  hoofs  brass ; 
and  thou  shalt  beat  in  pieces  many  people  ^"  Then 
the  meaning  of  our  text  will  be  clear ;  namely,  that 
whatever  difficulties  they  might  have  to  contend  with, 
they  should  find  their  strength  sufficient  for  them. 

Now,  though  many  parts  of  the  blessings  here  pro- 
nounced were  doubtless  so  peculiar  as  to  have  no 
reference  except  to  the  particular  tribe  to  which 
they  were  addressed,  yet  such  parts  as  were  of  a 
more  general  nature  may,  without  impropriety,  be 
more  largely  applied  to  the  Israel  of  God  in  all  ages. 
Such  parts  will  be  found  in  almost  all  the  addresses 
to  the  different  tribes ;  and  the  promise  in  our  text 
most  assuredly  admits  of  such  an  interpretation.  The 
promise  made  to  Joshua,  "  I  will  not  fail  thee,  nor 

a  Mic.  iv.  13. 


241. J  STRENGTH  ACCORDING  TO   OUR   DAYS.  531 

forsake  thee,"  might  appear  to  belong  to  him  only, 
as  the  individual  to  whom  it  was  personally  ad- 
dressed. Yet  St.  Paul  applied  it  generally  to  the 
whole  Church  of  God  in  all  ages  ;  and  authorized  all 
saints,  in  every  period  of  the  world,  to  regard  it  as 
spoken  equally  to  themselves,  and  to  expect  most 
assuredly  its  accomplishment  in  their  own  persons : 
"  God  hath  said,  I  will  never  leave  thee,  nor  forsake 
thee.  So  that  we  may  boldly  say.  The  Lord  is  my 
helper;  I  will  not  fear  what  man  shall  do  unto  me''." 
In  like  manner,  we  may  interpret  this  blessing,  which 
was  primarily  addressed  to  the  tribe  of  Asher,  as 
properly  belonging  to  all  the  people  of  God  ;  so  far, 
at  least,  as  they  may  be  in  circumstances  which  call 
for  similar  support. 

That  we  may  enter  the  more  fully  into  the  mean- 
ing of  this  promise,  I  will  point  out  distinctly, 
I.  What  it  supposes  and  implies — 

It  is  here  evidently  supposed  that  the  Lord's  peo- 
ple will  have  seasons  of  trial,  which  will  call  for  more 
than  ordinary  support. 

And  such  seasons  do  sooner  or  later  occur  to  all ; 
seasons, 

L  Of  temptation — 

[Who  is  there  that  does  not  experience  more  or  less  the 
temptations  of  Satan?  He  is  not  an  inactive  adversary.  At 
no  time  is  he  unobservant  of  our  frame,  or  unprepared  to  gain 
an  advantage  over  us:  but  there  are  some  times  which  lie 
selects  for  his  attacks,  when  he  promises  himself  a  more  easy 
victory,  and  when  he  puts  forth  all  his  de\dces  to  draw  us  into 
sin.  His  wiles  are  unsearchable:  innumerable  also  are  the 
modes  in  which  he  makes  his  assaults  upon  us.  Sometimes 
he  assumes  the  appearance  of  an  angel  of  light :  at  other  times 
his  own  proper  character  is  clearly  marked  in  the  blasjjhemies 
which  he  suggests  to  our  minds:  and,  on  all  such  occasions,  if 
we  were  not  succoured  from  on  high,  we  should  fall  before  him, 
as  lambs  before  a  devouring  lion. 

The  world,  too,  presents  its  temptations  on  every  side:  it 
proposes  to  us  its  pleasures,  its  riches,  its  honours,  as  objects 
that  may  well  stand  in  competition  with  Jehovah  himself,  and 
rival  him  in  our  affections. 

''  Heb.  xiii.  5,  6. 
M  M  2 


532  DEUTERONOMY,  XXXIII.  25.         [241. 

And  our  own  corrupt  hearts,  too,  are  ready  enough  to  in- 
dulge all  manner  of  irregular  desires,  and  to  draw  us  into  the 
commission  of  actual  sin. 

What  would  become  of  us,  if,  at  such  seasons  as  these,  we 
had  none  to  succour  us,  no  arm  but  our  OAvn  to  help  us?] 

2.  Of  trouble— 

["  We  are  born  to  trouble,  as  the  sparks  fly  upward ; "  it 
is  the  inheritance  of  every  child  of  man.  No  one  is  exempt : 
a  king  upon  his  throne  is  open  to  its  incursions,  no  less  than 
the  meanest  of  his  subjects.  In  his  OAvn  j)erson,  he  is  exposed 
to  pains  and  disorders:  in  his  family,  to  feuds  and  bitter  be- 
reavements: in  his  circumstances,  to  all  the  varieties  of  change, 
embarrassment,  and  loss.  To  all  of  these  the  saints  are  ex- 
posed, as  well  as  others;  whilst  they  are  oppressed  with  many 
troubles  peculiar  to  themselves.  Wliat  they  often  endure  from 
the  workings  of  corruption,  the  hidings  of  God's  face,  the 
assaidts  of  Satan,  the  fear  of  death  and  judgment,  can  little  be 
conceived  by  those  who  fear  not  God.  Most  generally,  too, 
they  are  exposed  to  hatred  and  persecution  for  righteousness' 
sake;  and  find  amongst  their  "greatest  foes  the  people  of  their 
own  household."  True  it  is,  that  we  are  not  in  the  present 
day  called  to  "  resist  unto  blood:"  but  let  it  not,  therefore,  be 
accounted  a  small  matter  to  be  treated  with  contempt  by  friends 
and  enemies,  and  to  be  reduced  to  the  alternative  of  sacrificing 
all  that  we  hold  dear  in  this  life,  or  the  hopes  and  prospects  of 
a  better.  These  are  great  and  heavy  trials :  and  every  child  of 
God  must  expect  to  be  conformed  to  his  Lord  and  Saviour  in 
the  endurance  of  them.] 

3.  Of  difficulty— 

[Truly  spiritual  obedience  is  at  all  times  difficult :  and  how 
much  more  so  under  such  circumstances  as  those  in  which 
Daniel  and  the  Hebrew  Youths  were  placed!  To  resist  an 
ordinance  of  a  powerful  monarch,  when  the  whole  empire  were 
joining  in  the  observance  of  it,  and  when  that  disobedience  was 
menaced  with  a  fiery  furnace;  and  to  maintain  steadfastly  the 
public  worship  of  Jehovah,  when,  by  a  temporary  neglect  or 
concealment  of  it,  an  exposure  in  a  den  of  lions  might  be 
avoided — were  no  easy  matters.  It  surely  needed  much  grace 
to  maintain  a  good  conscience  under  such  circumstances.  And 
there  will  be,  in  the  experience  of  every  saint,  some  special 
occasions  where  a  strict  adherence  to  duty  is  inconceivably 
difficult  and  painful.  Such  "  days"  the  promise  in  our  text 
teaches  us  to  expect,  and  against  such  days  it  makes  for  us  a 
merciful  provision.] 

But  let  us  distinctly  state, 

II.  What  it  engages  and  assures — 


241.1  STRENGTH  ACCORDING  TO  OUR  DAYS.  533 

Whatever  our  trials  be,  strength  shall  be  given  us 
in  proportion  to  them :  and  our  communications 
from  God  shall  be, 

1.  Seasonable — in  respect  of  time — 

[Often,  if  succour  were  delayed,   we  should  fall  a  prey 
to  our  great  adversary.     But   "  God's  eyes  run  to   and  fro 
throughout  the  whole  earth,  to  shew  himself  strong  in  behaU' 
of  them  that  fear  hini"^:"  and  the  very  instant  he  sees  us  ready 
to  sink,  he  interposes  for  our  help.     He  has  promised  that  he 
would  do  so:  *'  He  will  judge  his  people,  and  repent  himself 
for  his  servants,  when  he  seeth  that  their  power  is  gone,  and 
that  there  is  none  shut  up  or  leff^."    "  In  the  very  mount"  of 
difficulty  "  he  will  be  seen."     The  Apostle  Paul  experienced 
this  on  a  very  trying  occasion.     When  summoned  before  that 
bloody  tyrant,   Nero,   "  all  his  friends  forsook  him ;    but  the 
Lord  stood  by  liim,  and  strengthened  him,  that  through  him 
the  preaching  might  be  fully  known,  and  that  aU  the  Gentiles 
might  hear*^."     Had  he  not  been  thus   strengthened  in  the 
very  hour  of  need,  his  courage  might  have  failed:  but  by  this 
seasonable  interposition  of  the  Deity,  he  was  enabled  to  main- 
tain his  ground,  and  execute  the  trust  committed  to  liim.    And 
David  also  attests  that  this  was  his  frequent  experience:  "  In 
the  day  when  I  cried,  thou  answeredst  me,  and  strengthenedst 
me  with  strength  in  my  soul^."] 

2.  Suitable — to  the  particular  occasion — 

[Different  are  the  communications  that  are  wanted  under 
different  circumstances.  Sometimes  wdsdom  is  necessary :  and 
that  shall  be  imparted  as  our  necessities  may  require.  This 
was  promised,  in  a  more  especial  manner,  by  our  Lord  to  his 
disciples:  "  When  they  bring  you  unto  the  syuagogues,  and 
unto  magistrates  and  powers,  take  ye  no  thought  how  or  what 
thing  ye  shall  answer,  or  what  ye  shall  say ;  for  the  Holy  Ghost 
shall  teach  you  in  that  same  hour  what  ye  ought  to  sayS."  If 
patience  be  wanted,  that  in  like  manner  shtdl  be  supplied:  for 
"  he  will  strengthen  us  with  all  might  by  his  Spirit  in  the 
inner  man,  unto  all  patience,  and  long-suffering  with  joyful- 
ness^."  If  faith  be  that  which  is  more  especially  necessary  for 
the  soul,  he  will  impart  that  in  richer  abundance.  We  have  a 
very  striking  instance  of  this  in  Peter.  Our  Lord  had  fore- 
warned him  that  he  would  deny  his  Master :  and  if  Peter,  after 
the  perpetration  of  this  evil,  had  given  way  to  despondency,  he 
would  have  perished  in  his  iniquity,  just  as  Judas  did.     But 

c  2  Chron.  xvi.  9.      '^  Deut.  xxxii.  36.      e  2  Tim.  iv.  16,  17. 
f  Ps.  cxxxviii.  3.      s  Luke  xii.  11,12.       '^  Col.  i.  11. 


534  DEUTERONOMY,  XXXIII.  25.  [241. 

our  Loi-cl  "  prayed  for  him,  that  his  faith  might  not  fail :"  and 
through  the  operation  of  this  grace  upon  his  soul,  he  was  kept 
from  destruction,  and  restored  to  the  favour  of  liis  God.  In  a 
word,  the  grace  which  he  will  bestow  in  the  time  of  need  shall 
be  a  tree  of  life  in  the  soul,  "  bringing  forth  its  fruit  in  its 
season',*'  yea,  "  twelve  mamier  of  frviits'^,"  according  to  the 
occasion  that  may  call  for  them,  and  the  season  to  which  they 
may  be  suited.] 

3.  Sufficient  for  our  utmost  necessities —  ^ 

["  Our  strength  shall  be  fully  equal  to  our  day."  Let  our 
weakness  be  ever  so  great,  or  our  trial  ever  so  heavy,  our  Lord 
"  will  not  suffer  us  to  be  tempted  above  that  we  are  able;  but 
will,  with  the  temptation,  make  for  us  a  way  to  escape,  that  we 
maybe  able  to  bear  it^."  Certainly,  the  trials  of  St.  Paul  were 
as  numerous  and  heavy  as  ever  were  sustained  by  mortal  man : 
and  vmder  them,  especially  under  that  which  he  caUs  a  thorn 
in  his  flesh,  and  the  buffetings  of  Satan,  he  cried  mightily  to 
the  liord  for  deliverance.  The  answer  givten  to  him  by  our 
Lord  was,  "  My  grace  is  sufficient  for  thee ;  and  my  strength 
shall  be  made  perfect  in  weakness."  Now,  behold,  how  all  his 
troubles  were  in  an  instant  turned  into  occasions  of  joy !  "  Most 
gladly,  therefore,"  says  he,  "  vnll  I  rather  glory  in  my  infir- 
mities, that  the  power  of  Christ  may  rest  upon  me.  Therefore, 
I  take  pleasure  in  infirmities,  in  reproaches,  in  necessities,  in 
persecutions,  in  distresses  for  Christ's  sake:  for  when  I  am 
weak,  then  am  I  strong"'."  And  from  that  time  we  find  him 
hurling  defiance  at  all  his  enemies,  how  numerous  and  powerful 
soever  they  might  be :  "  Who  shall  separate  us  from  the  love 
of  Christ?  shall  tribulation?  or  distress?  or  persecution?  or 
famine?  or  nakedness?  or  peril?  or  sword?  Nay,  in  all  these 
tilings  we  are  more  than  conquerors,  through  Him  that  loved 
us.  And  I  am  persuaded,  that  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor  things  present,  nor 
things  to  come,  nor  height,  nor  depth,  nor  any  other  creature, 
shall  be  able  to  separate  us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  Lord"."] 

As  the  promise  made  to  the  tribe  of  Asher  may  fitly 
be  applied  to  believers  generally,  let  us  consider, 

in.  What  it  speaks  more  especially  to  God's  pecu- 
liar people — 
Truly,  it  is  a  most  instructive  passage  of  Holy  Writ : 
for  it  shews,  to  all  God's  believing  people, 

i  Ps.  i.  3.  k  Rev.  xxii.  2.  •   1  Cor.  x.  13. 

="  2  Cor.  xii.  9,  10.       "  Rom.  viii.  35—39. 


241.]  STRENGTH  ACCORDING  TO  OUR  DAYS.  535 

1.  The  grounds  of  their  security — 

[Believers,  or  unbelievers,  v^^e  have  no  strength  in  our- 
selves :  our  strength  is  in  God  alone :  and,  if  ever  we  be  strong 
at  all,  it  must  *'  be  m  the  Lord,  and  in  the  power  of  his 
might"."  His  power,  as  engaged  for  us,  and  his  fidehty,  as 
pledged  to  us,  are  the  true,  and  proper,  and  only  grounds  of  a 
sinner's  hope.  Let  the  promise  which  we  are  now  considering 
be  apprehended,  and  rehed  upon,  and  pleaded  in  faith  and 
prayer,  and  we  can  have  nothing  to  fear.  "  A  very  worm,"  so 
supported,  shall  "  thresh  the  mountains  p."  "  If  God  be  for  usj 
none  can  be  against  us^" ] 

2.  The  reason  of  their  falls — 

[Notwithstanding  what  is  spoken  in  the  text,  it  is  certain 
that  many  saints  do  fall,  and  that  most  grievously.  But 
whence  is  this  ?  Is  not  God  "able  to  make  them  stand""?"  or 
is  He  not  "faithful  who  hath  promised^?"  Know  ye.  Bre- 
thren, that  the  fault  is  not  in  God ;  but  in  his  people  them- 
selves, who  either  become  unwatchful,  and  are  therefore  left  to 
reap  the  fruits  of  their  heedlessness ;  or  indulge  self-confidence, 
and  are  therefore  given  up  for  a  season  to  betray  their  weak- 
ness and  folly.  To  these  causes  must  be  traced  the  falls  of 
David  and  of  Peter.  If  God  have  engaged  to  "  keep  the  feet 
of  his  saints*,"  he  has  not  given  them  therefore  a  licence  to 
rush  into  temptation,  or  to  relax  their  vigilance,  or  to  confide 
in  themselves.  His  word  is  true  :  and  he  will  fulfil  it  to  all 
who  plead  it  with  him.  But  if  we  grow  remiss  and  careless, 
he  will  leave  us  to  "  eat  the  fruit  of  our  own  ways,  and  to  be 
filled  with  our  owti  devices"."  I  will  ask  of  any  one  that  has 
been  left  to  dishonour  God,  and  to  wound  his  own  soul ; 
*'  Hast  thou  not  procured  this  unto  thyself,  in  that  thou  hast 
forsaken  the  Lord,  when  he  led  thee  by  the  way''?"  He  has 
warned  thee  that  it  should  be  thus  :  "  The  Lord  is  with  you, 
while  ye  be  vdth  him  :  if  ye  seek  liim,  he  will  be  found  of  you : 
but  if  ye  forsake  him,  he  will  forsake  you  y."] 

3.  The  extent  of  their  privileges — 

[Weak  as  we  are,  and  in  the  midst  of  enemies,  still  he 
would  have  us  "without  carefuhiess."  He  has  bidden  us  to 
*'  cast  all  our  care  on  Him  who  careth  for  us^."  He  considers 
himself  as  dishonoured  when  we  indulge  any  doubts  or  fears : 
"Why  are  ye  fearful,  O  ye  of  little  faith^?"  "Why  sayest 
thou,  O  Jacob,  and  speakest,  O  Israel,  My  way  is  hid  from 

0  Eph,  vi.  10.  P  Isai.  xli.  14,  15.  i  Rom.  viii.  31. 

r  Rom.  xiv.  4.  «  Heb.  x.  23.  '  1  Sam.  ii.  9. 

"  Prov.  i.  31.  -^  Jer.  ii.  17.  ^  2  Chron.  xv.  2. 

z  1  Pet.  V.  7.  ^  Matt.  viii.  26. 


536  DEUTERONOMY,  XXXIII.  29.  [242. 

the  Lord,  and  my  judgment  is  passed  over  from  my  God? 
Hast  thou  not  known  ?  hast  thou  not  heard,  that  the  ever- 
lasting God,  the  Lord,  the  Creator  of  the  ends  of  the  earth, 
fainteth  not,  neither  is  weary :  there  is  no  searching  of  his 
understanding  ?  He  giveth  power  to  the  faint;  and  to  them  that 
have  no  niight,  he  increaseth  strength.  Even  the  youths  shall 
faint  and  be  weary,  and  the  young  men  shall  utterly  fall :  but 
they  that  wait  upon  the  Lord  shall  renew  their  strength  ;  they 
shall  mount  up  on  wings  as  eagles  ;  they  shall  "  run  and  not 
be  weary,  and  they  shall  walk  and  not  faint^"  "  Kjiow,  then, 
in  whom  you  have  believed ;  that  He  is  both  able  and  willing  to 
keep  that  which  you  have  committed  to  liim*^."  And  let  not 
any  dangers,  however  imminent,  appal  you.  "  Say  not  ye,  A 
confederacy,  to  all  them  to  whom  others  shall  say,  A  confede- 
racy ;  neither  fear  ye  their  fear,  nor  be  afraid :  but  sanctify  the 
Lord  of  Hosts  himself:  and  let  him  be  your  fear,  and  let  him 
be  your  dread:  and  he  will  be  to  you  for  a  sanctuary'^."  O 
blessed  tidings!  Rejoice  in  them.  Beloved,  and  realize  them 
in  your  souls.  Then  shall  you  enjoy  both  stabihty  and  peace : 
for  "  God  will  keep  him  in  perfect  peace  whose  mind  is  stayed 
on  him.  Trust  ye,  therefore,  in  the  Lord  for  ever :  for  with 
the  Lord  Jehovah  is  everlasting  strength^."] 

b  Isai.  xl.  28—31.        <"  2  Tim.  i.  12.        ^  Isai.  viii.  12—14. 

e  Isai.  xxvi.  3,  4. 


CCXLII. 

THE    HAPPINESS    OF    GOD's    PEOPLE. 

Deut.  xxxiii.  29.  Happy  art  thou,  0  Israel :  who  is  like  unto 
thee,  O  people  saved  by  the  Lord,  the  shield  of  thy  help,  and 
who  is  the  sword  of  thy  excellency  ! 

THE  God  of  Israel  is  infinitely  exalted  above  all 
the  gods  of  the  heathen  :  and  though  there  cannot 
be  any  such  disparity  between  one  creature  and 
another,  as  between  the  Creator  and  the  creature, 
yet  is  there  a  wonderful  difference  between  the  peo- 
ple of  God  and  all  other  people  upon  the  face  of  the 
whole  earth.  This  indeed  is  a  necessary  consequence 
of  the  former  :  for,  if  there  be  no  god  like  the  God 
of  Israel,  there  can  be  no  people  like  the  Israel  of 
God,  since  they,  and  they  only,  have  Jehovah  for 
their  God.  These  truths  are  united  in  the  pas- 
sage before  us :  the  former  had  been  mentioned  in  a 


242.1  THE  HAPPINESS  OF  GOd's  PEOPLE.  537 

preceding  verse  ^;  and,  in  the  text,  the  latter  is  de- 
clared, together  with  its  dependence  on  the  former. 

From  these  words  we  shall  consider, 
I.  The  happiness  of  God's  people — 

The  manner  in  which  Moses  speaks  on  this  sub- 
ject is  worthy  of  notice :  we  may  observe  in  his 
address  to  Israel  a  strong  persuasion  of  the  truth  he 
was  uttering,  an  unfeigned  delight  in  declaring  it, 
and  an  affectionate  solicitude,  that  they  might  both 
be  persuaded  of  it  themselves,  and  live  in  the  com- 
fortable enjoyment  of  it.    He  affirms  that  they  were, 

1.  Truly  happy — 

[It  is  God's  own  declaration,  "  Happy  art  thou,  O  Israel!" 
and,  if  appearances  were  ever  so  unfavourable,  we  might  be 
sure  that  his  judgment  was  according  to  truth.  But  this  tes- 
timony agrees  with  the  experience  of  God's  people  in  every 
age.  They  are  represented  as  possessing  a  "  peace  that  passeth 
understanding,"  and  a  "joy  that  is  unspeakable  and  glorified." 
Is  it  objected  that  they  are  also  represented  as  mourning'^,  as 
tempted °,  as  persecuted'^  ?  True ;  yet  none  of  these  things 
interfere  with  their  real  happiness  ;  yea,  instead  of  destroying, 
they  advance  it^  If  then  they  can  be  happy  in  such  situations 
as  these  ^,  and  even  derive  happiness  from  these  situations  s, 
they  must  be  truly  happy.] 

2.  Incomparably  happy — 

[It  is  God  liimself  who  challenges  all  mankind  to  vie  with 
his  people ;  and  tliis  too,  not  in  respect  of  privileges  merely, 
or  of  prospects,  but  in  respect  of  present  enjoyments.  Who 
are  they  that  will  presume  to  rival  the  Lord's  people?  Ye  great, 
ye  rich,  ye  gay,  what  is  your  happiness,  when  compared  with 
that  which  God's  Israel  possess  ?  Is  not  all  your  happiness 
mixed  with  gall  ?  Is  it  not  altogether  dependejit  on  the  crea- 
ture ?  Is  it  not  cloying,  even  in  the  very  possession  ?  Do  you 
not  find  it  transient,  and,  on  the  whole,  delusive,  promising  far 
more  in  the  anticipation  than  it  ever  affords  in  the  enjoyment  ? 
In  all  these  things  it  is  the  very  reverse  of  the  Christian's  hap- 
piness. His,  as  far  as  it  is  derived  from  spiritual  things,  is 
unmixed  :  none  can  rob  him  of  it,  because  none  can  intercept 
the  visits  of  his  God :  no  man  was  ever  surfeited  with  spiritual 
delights  :  if  we  lived  to  the  age  of  Methuselah,  we  might,  by  a 
retrospect,  revive  a  sense  of  them  in  our  souls  :    and,  if  our 

a  ver.  26.  ^  Matt.  v.  3,  4. 

c  Jam.  i.  2,  12.  ^  Luke  vi.  22,  23.   1  Pet.  iv.  14. 

«  See  the  passages  just  referred  to. 

f  Acts  xvi.  23 — 25.  «   Acts  v.  41.   2  Cor.  xii,  10. 


538  DEUTERONOMY,  XXXIII.  29.  [242. 

expectations  be  raised  to  ever  so  high  a  pitch,  the  reality  will  far 
exceed  them.  We  wUl  therefore  confidently  repeat  the  chal- 
lenge, and  say,  as  m  the  text,  "  Wlio  is  like  unto  thee,  O 
people,  saved  by  the  Lord?"] 

To  shew  that  this  is  no  enthusiastic  conceit,  we 
proceed  to  notice, 

II.  The  grounds  of  their  happiness — 

It  will  soon  appear  that  their  blessedness  is  not  a 
baseless  fabric,  if  we  consider, 

1.  What  God  has  done  for  them — 

[They  are  '*  a  people  saved  by  the  Lord."  Salvation  is 
not  a  blessing  which  they  merely  hope  for,  but  which  they  al- 
ready possess.  They  are  saved /row  the  guilt  and  punishment 
of  sin :  all  "their  iniquities  are  blotted  out;"  and  there  re- 
mains "no  condemnation  to  them:"  they  are  "complete  in 
Christ;"  they  stand  "before  God  without  spot  or  blemish." 
But  great  as  tliis  mercy  is,  they  would  not  be  truly  happy,  if 
they  were  not  also  saved  from  the  potoer  and  dominion  of  sin. 
It  is  true,  they  yet  carry  about  with  them  a  "  body  of  sin  and 
death ; "  but  they  never  commit  iniquity  as  they  were  wont  to 
do  in  their  miregenerate  state  :  they  "  cannot  sin  thus,  because 
they  are  born  of  God,  and  his  seed  remaineth  in  them."  God 
has  promised  that  "  sin  shall  not  have  dominion  over  them;" 
and  they  experience  the  accomplishment  of  this  promise  to 
their  souls,  being  "  redeemed  from  all  iniquity,  and  purified 
unto  God  a  pecuhar  people  zealous  of  good  works'^." 

And  is  not  this  salvation  a  ground  of  happiness,  more  espe- 
cially if  we  consider  by  whom  it  was  procured,  and  by  whom 
conferred  ?  It  was  "  the  Lord,"  even  Jesus,  who  purchased 
our  freedom  from  guilt ;  and  it  is  "  the  Lord,"  even  the  Holy 
Ghost,  who  vouchsafes  us  a  deliverance  from  sin.  Surely  such 
a  salvation,  bought  at  such  a  price,  and  imparted  by  such  an 
agent,  cannot  but  be  a  source  of  unspeakable  felicity  to  the 
soul.] 

2.  What  God  will  be  unto  them — 

[In  vain  would  all  past  mercies  be,  if  they  were  not  secured 
to  them  by  the  continued  agency  of  Jehovah.  A  vessel  fitted 
out  and  freighted,  would  not  more  certainly  be  overwhelmed 
by  storms,  if  destitute  of  a  pilot,  than  man,  however  gifted, 
would  become  a  prey  to  Satan,  if  he  were  not  constantly  aided 
and  protected  by  his  God.  But  Israel  is  happy  in  this  respect 
also,  since,  notwithstanding  he  is  yet  upon  the  field  of  battle, 
he  is  placed,  if  we  may  so  speak,  beyond  the  reach  of  harm. 
He  is  not  only  furnished  with  defensive  and  offensive  armour, 

h  Tit.  ii.  14. 


242.]  I'HE  HAPPINESS  OF  GOD's  PEOPLE.  539 

but  has  God  himself  for  his  "  shield,"  and  God  himself  for  his 
"  sword;"  so  that  his  enemies  must  elude  Omniscience,  before 
they  can  destroy  him ;  and  must  withstand  Omnipotence  if  they 
do  not  fall  before  him.  Hence  it  is  that  he  attains  such 
"  excellency,"  and  proves  victorious  in  aU  his  conflicts. 

View  the  believer  thus  environed,  and  thus  armed,  and  you 
may  well  say  to  him,  "  Happy  art  thou,  O  Israel !  who  is  like 
unto  thee  ?  "  for  the  salvation  he  already  possesses,  is  a  pledge 
and  earnest  of  liis  everlasting  triumphs.] 

Application — 

[To  whom,  besides  the  true  Israel,  can  we  venture  to  say, 
"  Happy  art  thou  ?"  Art  thou  happy,  who,  instead  of  having 
experienced  salvation,  art  yet  under  the  guilt  and  power  of  all 
thy  sins  ;  and,  mstead  of  having  Jehovah  for  thy  shield  and  thy 
sword,  hast  the  ahnighty  God  for  thine  enemy  ?  Deceive  not 
thyself:  thou  mayest  dream  of  happiness ;  but  thou  art  in  a 
pitiable  condition.  So  far  art  thou  from  rivalling  the  happiness 
of  Israel,  thou  art  even  inferior  to  the  beasts  that  perish ;  and, 
if  thou  wert  sensible  of  thy  state,  thou  wouldest  envy  them  their 
prospect  of  annihilation.  Oh,  if  ever  thou  wouldest  be  happy, 
seek  to  be  "  saved  by  the  Lord,"  even  by  the  blood  and  right- 
eousness of  the  Lord  Jesus,  and  by  the  sanctifying  influences 
of  his  Spirit.  What  Moses  said  to  his  father-in-law,  that  would 
God's  people  say  to  thee,  "  Come  thou  with  us,  and  we  will  do 
thee  good  ;  for  God  has  spoken  good  concerning  Israel'." 

As  for  you  who  are  of  the  true  Israel,  seek  to  be  as  distin- 
guished for  your  holiness,  as  you  are  for  your  happiness.  When 
we  speak  of  your  felicity,  the  world  cannot  understand  us,  be- 
cause they  are  strangers  to  your  feelings.  But  they  can  judge 
of  holiness  with  some  considerable  degree  of  accuracy ;  and  your 
superiority  in  this  respect  will  be  more  effectual  for  their  con- 
viction, than  all  that  can  be  said  respecting  the  happiness  of 
your  state.  Endeavour  then  so  to  live,  that  we  may  challenge 
the  world  to  produce  any  persons  comparable  to  you  in  holiness. 
Enable  us  to  say  with  confidence.  Who  is  like  unto  thee,  O 
Israel  ?  Who  is  dead  to  the  world,  as  thou  art  ?  Who  abounds 
in  all  holy  duties,  in  all  devout  affections,  in  all  amiable  dispo- 
sitions, like  thee  ?  This  will  silence  those  who  call  your  happi- 
ness enthusiasm,  and  will  convince  them,  that  you  are  superior 
to  others,  "  not  in  word  and  in  tongue,  but  in  deed  and  in 
truth."] 

'  Numb.  X.  29. 


JOSHUA. 


CCXLIII. 

CHRISTIAN    FORTITUDE. 


Josh.  i.  7 — 9.  Only  he  thou  strong  and  very  courageous,  that  thou 
may  est  observe  to  do  according  to  all  the  Law  which  Moses  my 
servant  commanded  thee:  turn  not  from  it  to  the  right  hand  or  to 
the  left,  that  thou  may  est  prosper  ivhithersoever  thou  goest.  This 
book  of  the  Law  shall  not  depart  out  of  thy  mouth  ;  but  thou 
shall  meditate  therein  day  and  night,  that  thou  may  est  observe 
to  do  according  to  all  that  is  written  therein:  for  then  thou 
shall  make  thy  loay  prosperous,  and  then  thou  shall  have  good 
success.  Have  not  I  commanded  thee  ?  Be  strong  and  of  a 
good  courage;  be  not  afraid,  neither  be  thou  dismayed:  for 
the  Lord  thy  God  is  with  thee  ivhithersoever  thou  goest. 

IN  an  address  to  Joshua,  when  about  to  invade 
a  country  ''  wherein  were  seven  nations  greater  and 
mightier  than  he,"  we  might  well  expect  a  charge 
to  him  to  "  be  strong  and  very  courageous :"  but  we 
should  naturally  suppose,  that  the  exhortation  to  for- 
titude would  have  respect  chiefly,  if  not  exclusively, 
to  the  enemies  whom  he  was  about  to  encounter : 
whereas  his  enemies  are  left,  as  it  were,  altogether 
out  of  sight;  and  no  notice  is  taken  but  of  the  Law 
of  God,  as  that  towards  which  his  courage  should  be 
exercised.  But,  as  all  his  success  depended  entirely 
upon  God,  it  was  indispensably  necessary  that  he 
should  secure  the  divine  favour;  which  could  not  be 
done  but  by  an  obedience  to  God's  commands:  and 
an  unreserved  obedience  to  them  would,  in  fact,  re- 
quire in  him  a  stronger  principle  of  courage,  than  the 
most  formidable  enemies  would  give  occasion  for.  In 
confirmation  of  this,  I  will  shew, 

I.  Wherein  the  fortitude  of  a  Christian  soldier  should 
chiefly  display  itself — 


243.1  CHRISTIAN   FORTITUDE.  541 

He  is  to  contend  with  all  the  enemies  of  his  salva- 
tion, in  obedience  to  the  laws  of  God — 

[The  world,  the  flesh,  and  the  devil,  are  the  enemies  with 

whom  he  is  to  fight Now,  a  soldier  in  the  army  of  an 

earthly  prmce  is  to  act  in  all  things  according  to  certain  rules, 
which  are  laid  down  for  him  in  a  code  of  laws  drawn  up  for 
that  specific  piu'pose :  these  are  called  the  Articles  of  War ; 
and  with  them  he  is  to  be  conversant,  in  order  that  he  may 
conform  himself  to  them  in  all  things.  The  Christian  soldier, 
also,  has  his  code  drawn  up  for  him  by  God  himself,  and  re- 
vealed to  liim  in  the  Oracles  of  Truth.  This  code  he  is  to  study 
wdth  all  diligence,  and  "  to  meditate  on  it  day  and  night,"  that 
there  may  be  in  him  an  accordance  with  it  in  every  particular. 
"  Never  is  he  to  turn  aside  from  it,  to  the  right  hand  or  to  the 
left."  However  difficult  or  self-denying  its  injunctions,  he  must 
obey  it :  and  by  it,  as  a  test,  must  he  try  all  the  instruction 
or  advice  given  to  him  in  relation  to  his  conduct.  It  must  be 
so  sacred  in  his  eyes,  that  he  vdll  die  rather  than  depart  from 
it  in  any  thing.  If  blamed  in  any  thing,  as  too  scrupulous 
and  too  strict,  he  must  refer  to  that  as  his  standard :  "  it  must 
be  ever  in  his  mouth,"  as  well  as  in  his  heart ;  and  he  must 
inculcate  on  others  the  same  observance  as  he  pays  to  it 
himself.] 

And  this  will  require  all  the  courage  that  any  man 
can  possess — 

[It  will  require  no  little  courage  so  to  subdue  and  mortify 
all  his  corrupt  inclinations,  as  to  have  them  brought  into  sub- 
jection to  the  laws  of  God.  And  to  maintain  such  an  habit 
in  the  midst  of  an  ungodly  world,  will  expose  liim  to  the 
heaviest  trials.  A  man  who  enlists  in  an  army  has  but  to 
contend  with  enemies  :  but  the  Christian  soldier  will  have  to 
maintain  sore  conflicts  even  with  his  friends :  yea,  "  his  greatest 
foes  will  be  those  of  his  own  household."  Nor  is  it  only  for  a 
season,  during  a  few  campaigns,  that  he  must  fight ;  but  every 
day,  every  hour,  throughout  his  whole  life.  He  is  never  off* 
the  field  of  battle  :  he  is  never  at  liberty  to  relax  his  vigilance 
for  a  single  hour.  His  armour  must  be  girt  upon  him  day 
and  night.  The  weapons,  too,  with  which  he  is  assaulted, 
are  formidable  in  the  extreme.  Shall  it  be  thought  that  death 
alone  has  its  terrors  ?  I  scruple  not  to  say,  that  there  are 
thousands  who  would  find  it  easier  to  face  a  battery  of  cannon, 
than  to  vdthstand  the  sneers,  and  pity,  and  contempt,  and 
ridicule,  of  their  nearest  and  dearest  friends.  Not  but  that  the 
Christian  soldier  must  be  prepared  to  "  resist  even  unto 
blood."  If  he  will  not  lay  down  his  life  for  Christ,  he  cannot 
be  his  disciple.    And  does  not  this  require  courage  ?    Worldly 


542  JOSHUA,  I.  7—9.  [243 

soldiers  have  many  things  to  animate  and  imbolden  them, 
which  the  Christian  soldier  wants.  They  are  surrounded  by 
multitudes,  who  are  engaged  in  the  same  contest,  and  who 
in\'igorate  one  another  by  their  voices  and  example  ;  but  he 
engages  alone,  or  nearly  so,  at  the  point  of  attack,  and  at  the 
time  that  he  is  most  pressed.  They  are  applauded  in  pro- 
portion to  their  exertions,  and  commend  themselves  to  the 
esteem  of  all  who  behold  them  :  but  the  more  strenuously 
the  Chiistian  soldier  exerts  himself,  the  more  is  he  hated  and 
despised  by  all  who  ought  to  encourage  and  commend  liim: 
and,  instead  of  looking  for  any  reward  in  this  life,  he  knows 
that  to  his  dying  hour  he  has  no  other  treatment  to  expect. 
Verily,  it  is  not  for  nought  that  the  Christian  soldier  is  bidden 
to  be  strong  and  very  courageous :  for  there  is  more  need  of  a 
principle  of  fortitude  in  him,  than  in  any  other  person  under 
heaven.] 

Let  us  however  notice,  on  the  other  hand, 

II.  The  encouragement  which  God  himself  affords  to 
all  who  desire  to  serve  him  in  truth — 

As  he  reminded  Joshua  of  the  grounds  he  had  for 
encouragement,  so  he  would  have  us  to  consider, 

1.  In  whose  service  we  are  engaged — 

["  Have  not  I  commanded  thee  ? "  Yes,  it  is  the  God  of 
heaven  whose  battles  we  fight,  and  in  whose  service  we  are 
engaged.  Were  it  only  an  earthly  monarch  to  whom  we  had 
devoted  ourselves,  we  ought  to  serve  him  with  all  fidelity : 
what,  then,  should  we  not  do  for  the  King  of  kings,  who  has 
not  only  chosen  us  to  be  his  soldiers,  but  has  himself  taken  the 
field  for  our  sakes,  to  subdue  our  enemies,  and  to  deHver  us 
from  their  assaults  ?  Contemplate  Jehovah  as  oiu*  Covenant- 
God — contemplate  him  as  assuming  our  very  nature  on  pur- 
pose to  fight  our  battles — consider  him  as  submitting  to  death 
itself,  that  on  the  very  cross  he  might  "  spoil  the  principalities 
and  powers  of  hell,"  and  "  lead  captivity  itself  captive." — 
Tliis  is  "  the  Captain  of  our  salvation"  under  whom  we  fight; 
and  shall  not  that  encourage  us?  Suppose  the  whole  uni- 
verse combined  against  us,  and  issuing  their  orders  that  we 
shall  not  obey  so  strictly  the  laws  of  God ;  what  reply  should 
we  make,  but  that  of  the  Apostles,  "  Whether  it  be  right  to 
hearken  unto  you  more  than  unto  God,  judge  ye  ;  for  we 
cannot  but  fulfil  his  will  and  execute  His  commands."] 

2.  The  pledge  he  gives  us  of  his  presence  and 
support — 

["  Be   not  afraid,   neither  be    thou  dismayed ;    for  the 
Lord  thy  God  is  with  thee,  whithersoever  thou  goest,"  said 


243.J  CHRISTIAN  FORTITUDE.  543 

the  Lord  to  Joshua :  and  says  he  not  the  same  to  us,  "  Lo^ 
I  am  with  you  alway,  even  to  the  end  of  the  world^?"  Now, 
imagine  a  soldier  with  his  commander  and  his  prince  always 
at  his  side :  would  he  not  be  stirred  up  by  that  to  acts  of  valour, 
which,  in  the  absence  of  such  a  stimulus,  he  wovdd  be  unable 
to  put  forth  ?  Know,  then,  that  your  God  is  ever  with  you ; 
and  vnth  you,  not  only  as  a  Witness  of  your  actions,  but  as  a 
Helper,  to  strengthen  you,  to  uphold  you,  to  combat  with 
you.  What  encouragement  can  you  desire  beyond  tliis  ? 
Hear  his  own  words,  addressed  to  every  soldier  in  his  army  : 
"  Fear  not,  for  I  am  wdth  thee  ;  be  not  dismayed,  for  I  am  thy 
God :  I  vnll  strengthen  thee ;  yea,  I  vnll  help  thee ;  yea,  I 
will  uphold  thee  with  the  right  hand  of  my  righteousness^." 
Wliat  matters  it,  then,  how  many  there  may  be  against  you  ? 
If  they  were  as  numerous  as  the  sands  upon  the  sea-shore,  you 
may  bpldly  say,  "  There  are  more  vnth  you  than  with  them." 
In  fact,  "  If  God  be  for  you,  who  can  be  against  you  ?  "  They 
may  assault  you,  and  boast  of  their  triumphs ;  but  they  can  do 
nothing,  but  in  accordance  with  his  will,  and  in  subserviency  to 
his  designs.] 

3.  The  assurance  he  gives  us  of  ultimate  success — 

["  Then  thou  shalt  make  thy  way  prosperous,  and  thou 
shalt  have  good  success."  You  are  persecuted ;  you  are  im- 
prisoned ;  you  are  put  to  death :  but  are  you  vanquished  ? 
Was  the  Saviour  overcome  when  he  was  put  to  death  ?  Did  he 
not  "  by  death  overcome  him  that  had  the  power  of  death, 
that  is,  the  devil,  and  deliver  those  who,  through  fear  of  death, 
were  all  their  hfetime  subject  to  bondage  ?"  "  He  was  the 
stone  which  the  builders  rejected:  but,  is  he  not  the  Head- 
stone in  the  corner?"  Know,  then,  that  you  are  not  to  estimate 
victory  by  the  present  and  temporary  effects,  but  by  the  ulti- 
mate and  everlasting  results.  Be  it  so;  you  are  sorely  op- 
pressed, and  your  enemies  are  exulting  over  you  :  but  God's 
word  is  not  broken :  for  tribulation  is  the  way  to  glory ;  and 
the  cross  precedes  the  crown.  Only  be  content  to  suffer  "with 
Christ ;  and  be  assured  you  shall  speedily  be  "  glorified 
together '=."] 

Address — 

1.  Let  none  expect  victory  without  conflicts — 

[What  shaU  we  say  of  the  rehgion  of  your  enemies  ?  Has 
it  any  resemblance  to  the  religion  of  the  Bible  ?  Are  they 
hated  for  righteousness'  sake?  No:  the  world  cannot  hate 
them,  because  they  are  of  the  world.  You,  on  the  contrary, 
are  hated  purely  because  you  will  conform  yourselves  to  the 

a  Matt,  xxviii.  20.  ^  igai.  xli.  10,  «•  Rom.  viii.  17. 


514  JOSHUA,  II.  8—14  [244. 

laws  of  God.  Be  thankful,  then,  that  ye  have  this  evidence 
that  ye  are  the  Lord's.] 

2.  Let  none  doubt  of  victory,  who  fight  in  depen- 
dence on  the  Lord's  strength,  and  in  conformity  to 
his  commands — 

[Be  strong,  and  very  courageous  to  do  his  wiU 

But  take  special  care  what  kind  of  fortitude  it  is  that  you  main- 
tain. There  is  an  unhallowed  boldness,  which  savours  of  pride 
and  vain-glory.  You  cannot  be  too  much  on  your  guard  against 
this.  Yours  must  be  a  passive  fortitude,  such  as  Christ  mani- 
fested when  "  he  was  led  as  a  lamb  to  the  slaughter,  and  opened 
not  liis  mouth."  You  are  to  "  love  your  enemies,  to  bless 
them  that  curse  you,  and  to  pray  for  them  that  despitefully 
use  you."  "  You  are  not  to  be  overcome  of  evil,  but  to  over- 
come evil  with  good."  In  you  are  to  be  seen  "  the  meekness 
and  gentleness  of  Christ."  Only  fight  with  these  weapons, 
and,  "  even  though  ye  be  slain  hke  sheep,  ye  shall  be  more 
than  conquerors'^."] 

d  Rom.  viii.  36,  37. 

CCXLIV. 

RAHAB    PROTECTS    THE    SPIES. 

Josh.  ii.  8 — 14.  And  before  they  were  laid  down,  she  came  up 
unto  them  upon  the  roof:  and  she  said  unto  the  men,  I  know 
that  the  Lord  hath  given  you  the  land,  and  that  your  terror 
is  fallen  upon  us,  and  that  all  the  inhabitants  of  the  land 
faint  because  of  you.  For  loe  have  heard  hoio  the  Lord  dried 
up  the  water  of  the  Red  Sea  for  you,  when  ye  came  out  of 
Egypt;  and  what  ye  did  unto  the  two  kings  of  the  Amorites, 
that  tvere  on  the  other  side  Jordan,  Sihon  and  Og,  lohom  ye 
utterly  destroyed.  And  as  soo7i  as  zve  had  heard  these  things, 
our  hearts  did  melt,  neither  did  there  remain  any  more  courage 
in  any  man,  because  of  you:  for  the  Lord  your  God,  he  is 
God  in  heaven  above,  and  in  earth  beneath.  Noiv  therefore, 
I  pray  you,  swear  unto  me  by  the  Lord,  since  I  have  shewed 
you  kindness,  that  ye  will  also  shew  kindness  unto  my  fathers 
house,  and  give  me  a  true  token :  and  that  ye  ivill  save  alive 
my  father,  and  my  mother,  aiid  my  brethren,  and  my  sisters, 
and  all  that  they  have,  and  deliver  our  lives  from  death.  And 
the  men  answered  her.  Our  life  for  yours,  if  ye  utter  not  this 
our  business.  And  it  shall  be,  u^hcn  the  Lord  hath  given  us 
the  land,  that  we  will  deal  kindly  and  truly  ivith  thee. 

GOD  is  pleased  to  accomplish  his  promises  by  the 
use  of  means:  to  neglect  the  means  therefore  is  to 
tempt  him,  rather  than  to  trust  in  him;  and  to  expect 


244.3  RAHAB  PROTECTS  THE  SPIES.  545 

the  end  without  using  the  means  is  not  faith,  but 
presumption.  Hence  the  strongest  behevers  have 
always  accounted  it  their  duty  to  exert  themselves 
as  much  as  if  success  depended  solely  on  their  exer- 
tions; whilst,  on  the  other  hand,  they  placed  their 
hopes  in  God,  as  much  as  if  no  effort  whatever  were 
used  by  themselves.  Joshua  had  no  doubt  respecting 
his  ultimate  success  in  conquering  and  possessing 
the  land  of  Canaan :  yet,  as  every  prudent  General 
endeavours  to  obtain  information  respecting  the  state 
of  any  fortified  city  which  he  is  about  to  besiege, 
before  he  proceeds  actually  to  invest  it,  so  Joshua 
felt  it  his  duty  to  send  spies  to  ascertain  the  state 
of  Jericho,  before  he  passed  over  Jordan  to  attack  it. 
To  the  spies  themselves  the  undertaking  was  perilous 
in  the  extreme :  yet  they  went  forth  in  humble  re- 
liance on  their  God,  and  were  almost  miraculously 
preserved  from  falling  into  the  hands  of  their  enemies. 
The  manner  of  their  preservation  is  here  circum- 
stantially related:  it  was  effected  solely  by  the  good 
offices  of  a  woman  who  lived  in  the  city,  and  to  whom 
they  were  providentially  directed.  Her  name  was 
Rahab;  and  she  is  constantly  in  the  Scriptures  called 
an  harlot;  but  whether  she  was  at  that  time  an  harlot, 
or  was  a  reformed  character,  we  know  not :  but  this 
is  plain,  that  her  mind  was  wonderfully  overruled  by 
God  to  screen  and  protect  them.  The  interposition 
of  God  in  this  matter  seems  to  have  been  not  unlike 
to  that  which  fifteen  hundred  years  afterwards  led  to 
the  conversion  of  Cornelius.  Cornelius  was  instructed 
in  a  vision  to  send  for  Peter,  and  was  directed  where 
to  find  him :  and  at  the  same  time  Peter  was  instructed 
in  a  vision  to  go  to  him,  notwithstanding  he  was  a 
Gentile.  Thus  the  minds  of  the  spies  were  directed 
to  the  only  person  in  the  city  that  would  have  afforded 
them  an  asylum ;  and  her  mind  was  directed  to  prefer 
their  safety  before  every  other  consideration  whatever. 
The  conduct  of  Rahab  on  this  occasion  is  repeatedly 
mentioned  in  the  New  Testament,  and  that  too  in 
terms  peculiarly  honourable  to  her.  We  shall  find 
it  therefore  not  unprofitable  to  consider, 

VOL.  II.  N  N 


546  JOSHUA,  II.  8—14.  [244. 

I.  The  service  she  rendered — 

In  speaking  upon  this  part  of  our  subject,  we  shall 
notice  separately, 

1.  What  she  did— 

[From  the  first  interview  which  she  had  with  the  spies,  she 
knew  the  true  object  of  their  mission;  and  determined  to 
advance  it  to  the  utmost  of  her  power.  Her  first  object  there- 
fore was  to  prevent  any  discovery:  and  for  this  purpose  she 
conducted  them  to  the  roof  of  her  house,  and  there  covered 
them  Nvith  stalks  of  flax.  As  she  had  foreseen,  they  were 
traced  to  her  house,  and  messengers  from  the  king  were  sent 
to  apprehend  them.  She  acknowledged  that  they  had  been 
there,  but  said  that  they  were  gone  away  but  a  little  before, 
and,  if  pursued  immediately,  would  certainly  be  taken.  Thus 
she  avoided  all  suspicion  of  favouring  them,  and  prevented  all 
further  inquiries  about  them  at  her  house.  Having  succeeded 
thus  far,  she  went  up  to  them,  and  asked  of  them  an  assurance, 
that  they,  in  return  for  this  kindness,  would  spare  her  and  all 
her  family,  when  they  should  take  the  city.  To  this  they  bound 
themselves  and  all  Israel  by  a  solemn  oath ;  stipulating,  how- 
ever, that  the  matter  should  be  kept  a  profound  secret ;  that 
her  family  should  all  be  collected  under  her  roof;  and  that  a 
scarlet  line,  by  which  she  let  them  down  from  her  window, 
should  be  bound  in  the  window,  to  prevent  any  mistake.  The 
instructions  which  she  gave  them  for  the  avoiding  of  their 
pursuers,  were  such  as  prudence  directed :  these  they  followed 
implicitly;  and  after  hiding  themselves  three  days  m  a  neigh- 
bouring mountain,  they  returned  across  the  fords  to  their  own 
camp  in  safety.  Thvis  did  she  effectually  preserve  the  spies 
that  Joshua  had  sent.] 

2.  From  what  principle  she  acted — 

[It  certainly  appears  strange,  that  she  should  so  betray 
her  king  and  country;  and  stranger  still,  that  she  should  be 
commended  by  God  himself  for  this  conduct;  more  especially 
when  we  find,  that  she  uttered  various  falsehoods  for  the 
attainment  of  her  end.     Let  us  then  investigate  this  point. 

The  principle  from  which  she  acted,  was  faith.  Of  this  we 
are  assured  on  the  authority  of  an  inspired  Apostle  ;  "  By  faith 
the  harlot  Rahab  perished  not  with  them  that  believed  not, 
when  she  had  received  the  spies  with  peace  ^."  The  same  is 
manifest  in  the  account  before  us.  She  believed  that  the  God 
of  Israel  was  the  only  true  God.  She  believed  that  God  was 
the  great  Disposer  of  all  events:  that  he  had  given  the  land  of 
Canaan  to  his  people  Israel:  that  he  had  miraculously  opened 
a  way  for  them  through  the  Red  Sea,  at  their  first  coming  out 

a  Heb.  xi.  31. 


244.1  RAHAB  PROTECTS  THE  SPIES.  547 

of  Egypt:  that  he  had  enabled  them  to  destroy  Sihon  and  Og, 
the  two  kings  of  the  Amorites,  and  to  take  possession  of  their 
land :  and  that  he  would  infallibly  accomplish  his  promises  to 
them,  in  the  total  subjugation  of  the  Canaanites.  All  this  is 
evident  from  the  very  words  of  our  text.  Now,  if  we  consider 
how  contracted  were  the  views  even  of  the  pious  IsraeHtes  at 
that  time,  this  faith,  strong  and  assured  as  it  was,  was  truly 
wonderful:  it  might  justly  be  said  of  her,  as  of  another 
Canaanitish  woman,  "  O  woman,  great  is  thy  faith!  I  have 
not  found  so  great  faith,  no,  not  in  Israel." 

But  here  arises  a  question  of  considerable  difficulty:  How 
can  we  reconcile  the  falsehoods  which  she  uttered  with  the 
professions  which  she  made,  and  vnth  the  commendations  given 
her  in  the  Scriptures  ?  To  solve  this  difficulty,  commentators 
have  had  recoiirse  to  various  expedients;  some  extenuating, 
some  justifying,  and  some  altogether  condemning  her  con- 
duct. But  we  apprehend  that  the  true  solution  must  be  found 
in  the  strength  and  assurance  of  her  faith:  she  herself  said,  not, 
"  /  fear,''  or,  " / believe"  but,  "  / knoio  that  the  Lord  hath 
given  you  the  land."  She  was  fully  assured  that  it  was  in  vain 
to  fight  against  God:  that,  if  these  two  spies  were  put  to  death, 
it  would  make  no  difference  whatever  as  to  the  issue  of  the 
contest:  that  the  whole  city  and  all  its  inhabitants  would 
infallibly  be  destroyed:  and  that  the  only  possible  way  of 
seeming  herself  and  family  would  be  to  submit  to  the  God  of 
Israel,  and  to  unite  themselves  to  his  people.  To  what  pur- 
pose then  would  it  be  to  deliver  up  the  spies  ?  it  would  not 
save  one  single  life:  it  would  only  be  to  continue  fighting 
against  God,  and  to  bring  on  herself  and  all  her  family  that 
destruction  which  it  was  now  in  her  power  to  avert.  By  con- 
cealing the  spies  she,  in  fact,  could  injure  nobody;  but  by 
giving  them  up,  she  would  sacrifice,  both  for  herself  and  family, 
all  hopes  of  life  either  in  this  world  or  the  world  to  come.  At 
the  same  time  that  this  view  of  the  matter  gives  the  easiest 
solution  to  the  difficulty,  it  serves  to  explain  the  commenda- 
tion given  to  her  by  the  Apostle  James :  "  Was  not  Rahab  the 
harlot  justified  by  works,  when  she  had  received  the  mes- 
sengers, and  had  sent  them  out  another  way^?"  Yes;  she  did 
by  this  act  evince  the  reality  and  strength  of  her  faith,  and 
prove,  that  she  had  determined  to  cast  herself  entirely,  both  for 
time  and  for  eternity,  upon  the  mercy  of  the  God  of  Israel. 

If  it  is  asked,  whether  faith  in  God  will  produce,  or  even 
comitenance,  falsehood ;  we  answer.  No :  but  that  question  does 
not  fairly  belong  to  the  subject:  let  it  be  asked,  whether 
Elisha  was  justified  in  deceiving  the  Syrian  army,  and  leading 
them  from  Dothan,  whither  they  had  come  to  destroy  him,  to 

^  Jam.  ii.  25. 

N  N  2 


548  JOSHUA,  II.  8—14.  [244. 

Samaria,  where  they  were  brought  into  the  power  of  the  king 
of  Israel*^?  Or,  if  the  cases  be  thought  not  sufficiently  parallel, 
let  any  one  ask,  whether,  if  a  maniac  were  coming  to  destroy 
his  whole  family,  he  should  not  think  himself  justified  in  denying 
them  to  him,  when  no  evil  could  accrue  to  the  maniac  himself 
by  means  of  it,  and  the  preservation  of  so  many  lives  depended 
on  it  ?  Yet  even  this  case,  strong  as  it  would  be,  would  fall 
very  far  short  of  Rahab's,  whose  eternal,  no  less  than  tem- 
poral, interests  depended  on  her  forwardmg  the  purposes  of 
Heaven.  But,  whether  we  justify  or  condemn  her  conduct,  it 
can  afford  no  precedent  to  us:  for,  before  we  can  plead  her 
example  in  justification  of  treachery  or  falsehood,  we  must  be 
circumstanced  hke  her,  which  it  is  nearly  impossible  we  should 
ever  be.] 

Such  was  the  service  which  she  rendered  to  the 
Lord.     Let  us  now  consider, 

II.  The  reward  she  obtained — 

This  was  greater  far  than  ever  she  herself  could 
have  conceived — 

1.  She  and  all  her  family  were  preserved — 

[In  a  few  days,  Joshua  and  all  his  army  appeared  before 
the  city ;  and,  by  God's  special  interposition,  took  it.  The  sign 
before  agreed  upon  had  been  attended  to  by  Rahab,  and  the 
two  very  persons  with  whom  the  agreement  had  been  made 
were  sent  to  secure  the  execution  of  it.  They  went  to  the 
house,  brought  out  Rahab  and  all  her  family,  and  placed  them 
in  safety  near  the  camp  of  Israel :  then  the  order  was  given  to 
burn  the  whole  city,  and  to  destroy  every  one  of  its  inhabitants 
without  exception.  The  fulfilment  of  the  covenant  which  the 
spies  had  entered  into  is  particularly  noticed  at  the  taking  of 
Jericho ;  and  Rahab  herself  long  continued  in  Israel  a  monu- 
ment of  the  mercy  of  God  and  of  the  fidelity  of  his  people''. 

This  alone  was  an  exceeding  great  reward :  to  be  so  distin- 
guished herself;  and,  after  all  the  distress  which  her  former 
wickedness  had  occasioned  to  her  family,  to  be  made  an  in- 
strument of  saving  all  their  lives,  surely  this  was  an  inestimable 
benefit,  and  assimilated  her  to  the  angels  which  rescued  Lot 
and  his  family  from  the  flames  of  Sodom.] 

2.  She  is  enrolled  amongst  the  number  of  God's 

most  eminent  saints — 

[We  have  already  had  occasion  to  refer  to  the  testimony 
of  two  Apostles  in  her  behalf.  The  very  scope  of  one  was  to 
illustrate  the  transcendent  excellence  of  faith,  and  of  the  other 

c  2  Kings  vi.  13—19.  ^  Josh.  vi.  22—25. 


244.3  RAHAB  PROTECTS  THE  SPIES.  549 

to  shew  its  operative  and  transforming  power:  by  both  of  them 
is  she  united  with  the  patriarch  Abraham  himself :  and  by  one 
she  is  said  to  be  justified  by  this  work  of  hers,  as  Abraham  was 
justified  by  oflTering  up  his  son  Isaac  on  the  altar.  The  boon 
she  desired  was,  temporal  life;  and  behold,  here  was  given  to 
her  spiritual  and  eternal  life.  How  loudly  did  this  proclaim  to 
Israel  the  determination  of  God  to  incorporate  with  them  in 
due  time  the  Gentile  world !  And  how  strongly  does  it  declare 
to  us,  that  "  where  sin  has  abounded,  grace  shall  much  more 
abound!"  Methinks,  as  Paul  says  of  himself,  that  "for  this 
cause  he  obtained  mercy,  that  in  him  the  chief  of  sinners  God 
might  shew  forth  all  long-suffering  for  a  pattern  to  them  that 
shall  hereafter  believe  on  him  to  life  everlasting,"  so  we  may 
say  of  this  woman.  O  that  all  the  harlots  in  the  world  could 
hear  of  the  mercy  shewed  to  this  notorious  prostitute  !  Despised 
as  they  are  and  abandoned  by  their  fellow-creatures,  O  that 
they  knew  what  compassion  for  them  exists  in  the  bosom  of 
their  God !  They  usually  persist  in  their  wickedness,  through 
an  utter  despair  of  obtaining  the  mercy  and  grace  which  they 
stand  in  need  of:  but  here  they  might  see,  that  the  vilest  of 
sinners  may  become  the  most  eminent  of  saints.  Our  Lord 
indeed  tells  us,  that  publicans  and  harlots  are  often  more 
willing  to  seek  for  mercy  than  proud  self-complacent  moralists^: 
O  that  the  instance  before  us  might  lead  many  to  repentance, 
and  that,  like  another  of  whom  we  read,  "  having  had  much 
forgiven,  they  may  love  much!"] 

3.  She  was  made  an  ancestor  of  the  Messiah  him- 
self— 

[Mysterious  truth !  A  Gentile,  belonging  to  an  accursed 
nation,  and  to  a  place  peculiarly  obnoxious  to  the  wrath  of 
God ;  and  she  too,  an  harlot  of  peculiar  notoriety ;  to  be  chosen 
of  God,  not  only  to  become  an  eminent  saint,  but  an  instru- 
ment of  continuing  the  line  of  his  elect,  and  ultimately  of 
bringing  into  the  world  his  only-begotten  Son^!  What  shall 
we  say  to  this  ?  The  truth  of  it  cannot  be  doubted;  for  she  is 
expressly  mentioned  in  the  genealogy  of  Christ  s.  How  infi- 
nitely did  this  honour  surpass  all  that  she  could  ever  have 
imagined !  What  a  reward  was  here  for  protecting  the  spies ! 
But  verily  we  never  can  entertain  too  exalted  thoughts  of 
God's  love  and  mercy :  the  riches  of  his  grace  are  altogether 
unsearchable,  and  the  extent  of  his  love,  incomprehensible. 

e  Matt.  xxi.  31.  f  Matt.  i.  5. 

g  If  Salmon,  who  married  her,  was,  as  is  by  no  means  improbable, 
one  of  the  two  spies,  what  beautiful  considerations  Avould  arise  out 
of  that  circumstance  !  But,  where  there  is  so  much  known,  it  is  not 
desirable,  unnecessarily,  to  introduce  conjecture. 


550  JOSHUA,  IV.  20—24.  [245. 

This  however  we  may  learn  from  it,  that  God  will  abun- 
dantly recompense  whatever  we  do  for  liim "  Even  a 

cup  of  cold  water  given  for  his  sake,  shall  in  no  wise  lose  its 
reward."  Let  us  then  enlarge  our  expectations  from  hun,  and 
open  our  mouths  wide,  that  he  may  fill  them.  Let  us  not  be 
afraid  to  inciu-  risks  for  him ;  but  let  us  serve  him  at  all  events, 
accounting  nothing  of  any  value  in  comparison  of  liis  favour, 
nothing  desirable  but  an  inlieritance  v^-ith  his  people ''] 

h  The  brief  practical  hints  contained  under  these  three  subdivi- 
sions, might  be  omitted,  and  added  separately  as  three  inferences  from 
the  subject.  Thus  —  Infer,  1.  There  is  no  person  so  vile,  but  he 
may  become  an  eminent  saint — 2.  Faith,  if  true,  will  uniformly  pro- 
duce good  works — 3.  Whatever  we  do  for  God  shall  most  assuredly 
be  richly  rewarded.  This  plan  would  contract  the  second  head  ;  but 
it  wovdd  admit  of  these  important  thoughts  being  more  expanded  and 
enforced. 

CCXLV. 

THE    PASSAGE    OF    JORDAN    COMMEMORATED. 

Josh.  iv.  20 — 24.  Those  twelve  stones,  which  they  took  out  of 
Jordan,  did  Joshxia  pitch  in  Gilgal.  And  he  spake  unto  the 
children  of  Israel,  saying,  When  your  children  shall  ask 
their  fathers  in  time  to  come,  saying.  What  mean  these 
stones  ?  then  ye  shall  let  your  children  knoto,  saying,  Israel 
came  over  this  Jordan  on  dry  land.  For  the  Lord  your  God 
dried  up  the  waters  of  Jordan  from  before  you,  until  ye  were 
passed  over,  as  the  Lord  your  God  did  to  the  Red  Sea,  which 
he  dried  up  from  before  us,  until  toe  tvere  gone  over :  that 
all  the  people  of  the  earth  might  know  the  hand  of  the  Lord, 
that  it  is  mighty :  that  ye  might  fear  the  Lord  your  God 
for  ever. 

TO  remember  God's  mercies  to  us,  and  to  trans- 
mit the  remembrance  of  them  to  futm'e  generations, 
is  a  solemn  duty  imposed  upon  us,  especially  where 
the  mercies  are  of  such  a  nature  as  to  involve  the 
welfare  of  our  posterity  as  well  as  our  own^  On 
different  occasions  God  appointed  memorials  for 
that  express  purpose ;  and  ordered,  that  the  children 
in  all  succeeding  generations  should  make  inquiries 
respecting  them,  and  receive  an  answer  from  one 
duly  qualified  to  give  the  desired  instruction.  This 
was  the  case  with  respect  to  the  passover,  which  was 

a  Ps.  Ixxviii.  4 — 8. 


245.]  THE  PASSAGE  OF  JORDAN  COMMEMORATED.  551 

instituted  in  order  to  perpetuate  the  remembrance 
of  the  deHverance  of  Israel  from  the  sword  of  the 
destroying  angel,  when  all  the  first-born  of  Egypt 
were  slain''.  The  passage  of  the  Israelites  through 
Jordan  was  also  to  be  borne  in  everlasting  remem- 
brance. For  this  end  twelve  stones  were  erected  in 
Gilgal ;  and  an  order  was  given,  that  when  children, 
even  to  the  remotest  ages,  should  inquire  what  event 
these  stones  referred  to,  they  should  be  informed  of 
all  the  circumstances  which  took  place  when  their 
forefathers  first  entered  into  the  promised  land.  We 
propose  to  notice  two  things  ; 

I.  The  mercy  commemorated — 

[Here  we  shall  content  ourselves  with  briefly  relating  the 
circumstances  which  preceded  and  accompanied  the  passage  of 
the  Israelites  over  the  river  Jordan.  That  they  are  deserving 
of  our  attention  is  evident  from  the  injunction  given  by  the 
prophet  many  hundred  years  afterwards ;  "  O  my  people,  re- 
member now  what  Balak  king  of  Moab  consuUed,  and  what 
Balaam  son  of  Beor  answered  him  from  Shittim,  unto  Gilgal, 
that  ye  may  know  the  righteousness  of  the  Lord."  Shittim 
was  the  place  from  whence  they  last  proceeded  (perhaps  about 
seven  miles)  to  the  banks  of  Jordan''.  There  all  the  people 
were  ordered  to  sanctify  themselves,  in  order  that  on  the  morrow 
they  might  be  in  a  fit  state  to  behold  the  wonders  which  the 
Lord  was  about  to  do  for  them*^. 

The  time  being  arrived,  the  ark,  which  was  wont  to  be  carried 
in  the  midst  of  them,  was  borne  before  them,  and  they  were  to 
follow  it  at  a  respectful  distance  (abovit  three  quarters  of  a  mile), 
that  they  might  all  be  able  to  behold  it,  and  that  they  miglit 
see,  that,  instead  of  their  protecting  it,  they  owed  aU  their 
protection  to  it.  And  the  respectful  distance  which  they  were 
to  keep,  gives  us  a  most  important  hint  in  reference  to  the 
mode  in  which  we  should  on  all  occasions  follow  divine  pro- 
vidence :  precipitancy  must  be  avoided,  as  well  as  delay. 

As  soon  as  the  priests  who  carried  the  ark  touched  the  brim 
of  the  waters  with  their  feet,  (for  at  that  season,  the  snows  of 
Lebanon  having  begun  to  melt,  the  river,  as  was  usual,  had 
overflov/ed  its  banks,)  the  waters  were  arrested  in  their  course, 
and  formed  a  wall  on  their  right  hand ;  whilst  those  which  had 

*>  Exod.  xii.  24 — 27.  So  the  mileavened  bread,  xiii.  7,  8. 
«=  Josli.  iii.  1. 

^  Josh.  iii.  5.  A  similar  order  was  issued  previous  to  the  giving 
of  the  law,  Exod.  xix.  10,  11,  13,  14. 


552  JOSHUA,  IV.  20—24.  [245. 

passed  them  ran  dowTi  towards  the  Dead  Sea,  and  left  the 
channel  dry  for  the  space  of  several  miles'^.  The  priests  then 
proceeded  with  the  ark  into  the  midst  of  the  channel,  and  abode 
there  whilst  the  whole  nation  of  Israel,  with  their  cattle  and 
baggage,  passed  over:  nor  did  they  leave  their  position,  till  they 
were  expressly  ordered  to  do  so  by  God  himself:  and  then,  as 
soon  as  ever  their  feet  touched  the  opposite  bank,  the  waters 
resumed  their  course,  and  flowed  in  their  accustomed  channel. 
What  a  proof  was  here,  that  the  passage  was  opened  not  by  any 
natural  means,  but  by  the  immediate  agency  of  God  himself ! 
The  people  "  hasted  over,"  for,  where  so  much  was  to  be  done 
in  one  day,  there  was  no  time  to  be  lost ;  but  we  do  not  appre- 
hend that  their  haste  proceeded  from  any  unbeUeving  fear  of 
the  impending  flood ;  it  rather  indicated  a  fearless  confidence 
in  the  divine  protection,  and  an  assurance  that  the  enemies 
whom  they  were  mvading  should  not  be  permitted  to  prevail 
against  them.] 

Such  was  the  mercy  vouchsafed  unto  them.  Let 
us  now  proceed  more  particularly  to  notice, 

II.  The  means  used  to  perpetuate  the  remembrance 
of  it— 

For  this  end  two  monuments  were  erected ;  one, 
of  twelve  stones,  in  Jordan,  on  the  very  spot  where 
the  priests  who  bore  the  ark  had  stood,  which  was 
probably  visible  at  low  water ;  and  the  other  in  Gil- 
gal,  where  they  immediately  afterwards  encamped. 

In  our  text  two  reasons  are  assigned  for  the  erec- 
tion of  them ;  they  were  to  serve,  both  to  Israel  and 
to  the  world  at  large, 

1.  As  evidences  of  God's  power — 

[What  could  not  God  effect,  who  by  a  simple  act  of  voli- 
tion wrought  such  a  miracle  as  this?  The  miracle  could  not 
be  denied,  because  the  stones  which  commemorated  it  were 
taken  out  of  the  midst  of  the  river  by  persons  selected  for  the 
purpose  out  of  all  the  tribes.     Who  then,  we  may  ask, 

Who  can  ever  op^yose  him  ivith  success  ? 

It  should  seem  that  the  Canaanites,  if  they  had  acted  accord- 
ing to  the  rules  of  war,  should  have  opposed  the  Israelites  in 
their  passage  :  but  the  destruction  of  Pharaoh  at  the  Red  Sea 
had  spread  such  a  panic  through  the  laud,  that  they  did  not 
dare  to  avail  themselves  of  any  supposed  advantage,  lest  they 

c  From  the  city  Adam  to  the  part  opposite  Jericho  was  eighteen 
or  twenty  miles,  Josh.  iii.  16. 


245.1  THE  PASSAGE  OF  JORDAN  COMMEMORATED.  553 

should  perish  after  his  example.  The  event  indeed  shews  how 
vain  any  attempt  on  their  part  would  have  been.  And  does 
not  this  convince  us,  that,  when  the  measure  of  any  person's 
iniquities  is  full,  he  shall  in  no  wise  escape  the  vengeance  of 
his  God  ?  Whatever  obstacles  may  appear  to  lie  in  the  way, 
and  whatever  barrier  an  vuigodly  world  may  have,  or  think  they 
have,  for  their  defence,  God  will  surely  make  a  way  for  his  in- 
dignation :  opposing  myriads  shall  be  only  as  the  stubble  before 
the  consmning  fire :  "  though  hand  join  in  hand,  the  wicked  shall 
not  be  unpunished."  Let  any  one,  dreaming  of  security,  go  and 
behold  the  stones  in  Gilgal:  let  him  ask  of  Jordan,  "  What  ailed 
thee,  O  thou  sea,  that  thou  fleddest?  and  thou  Jordan,  that 
thou  wast  driven  back?  "  and  then  let  him  add  with  the  Psalmist, 
"  Tremble,  thou  earth,  at  the  presence  of  the  Lord,  at  the  pre- 
sence of  the  God  of  Jacob*'."     We  may  further  ask, 

Who  can  ever  fail,  that  trusteth  in  him  ? 

Thei-e  might  have  been  some  hope  of  crossing  the  ford,  as 
the  spies  had  done,  if  the  river  had  not  overflowed  its  banks  : 
but  now  it  seemed  to  present  an  insurmountable  obstacle  to 
their  passage,  especially  considering  that  their  cattle  and  bag- 
gage were  to  be  taken  over  with  them.  But  this  generation 
were  not  Hke  those  who  had  perished  in  the  wilderness ;  they 
had  learned  to  confide  in  God :  and  God  interposed  for  them 
in  a  way  which  they  do  not  appear  to  have  at  all  expected.  It 
had  been  promised  indeed  that  they  should  pass  over  Jordan, 
and  that  no  opposition  should  be  made  to  them  in  their  pas- 
sage ;  for  that  their  enemies,  "  through  fear  and  dread,  should 
be  still  as  a  stone"  till  all  the  people  should  have  completely 
passed  S;  but  they  do  not  seem  to  have  had  any  precise  idea  of 
the  way  in  which  the  promises  should  be  accomplished :  nor, 
on  the  other  hand,  do  they  appear  to  have  entertained  any 
doubts  but  that  they  should  be  brought  over  in  safety.  Their 
confidence  was  well  rewarded;  and  the  very  impediments  which 
obstructed  their  progress  served  only  to  display  and  magnify 
the  power  of  God. 

Thus,  whatever  difficulties  his  people  may  have  to  surmount, 
they  may  at  all  times  adopt  the  triumphant  language  of  the 
prophet,  "Who  art  thou,  O  great  mountain?  before  Zerub- 
babel  thou  shalt  become  a  plain  :"  and  they  may  assuredly 
expect,  that  He  who  has  "  laid  the  foundation,  will  finish  it, 
and  will  bring  forth  the  head-stone  thereof  with  shoutings, 
crying,  Grace,  grace,  unto  it^!"] 

But  these  monuments  were  intended  also, 
2.  As  memorials  of  his  love — 
[The  conduct   of  Israel   in    the    wilderness    abundantly 
shewed,  that  God  had  "  never  set  his  love  upon  them  for  their 

f  Ps.  cxiv.  1—7.     s  Exod.  xv.  13—17.     '*  Zech.  iv.  7—9. 


554  JOSHUA,  IV.  20—24.  [245. 

righteousness,"  but  solely  from  his  own  free  and  sovereign  grace. 
When  therefore  they  looked  upon  these  stones,  they  could  not 
but  see  how  greatly  he  was  to  be  loved,  and  honoured,  and 
feared,  and  served,  for  all  the  mercy,  the  undeserved  mercy, 
which  he  had  shewn  unto  them.  They  would  be  ever  ready 
to  exclaim,  "  Who  is  like  unto  thee,  O  God,  glorious  in  holi- 
ness, fearful  in  praises,  doing  wonders  ?  " 

In  like  manner  we  may  see  in  these  stones  how  effectually 
God  will  interpose  in  our  behalf,  if  only  we  fear  and  honour 
him  as  oiu*  God.] 

We  see  what  we  may  expect  from  liim. 

In  the  time  of  trouble — 

[We  are  brought  perhaps  by  God's  providence  into  great 
tribulation,  so  that  "  all  his  storms  and  billows  go  over  us." 
But  we  need  not  therefore  suppose  that  he  has  forsaken  and 
forgotten  us :  for  his  word  to  us  is,  "  Wlien  thou  passest  through 
the  waters,  I  will  be  with  thee ;  and  through  the  rivers,  they 
shall  not  overflow  thee  ;  for  I  am  the  Lord  thy  God,  the  Holy 
One  of  Israel  thy  Saviour'."  The  greater  our  trials  are,  the 
richer  will  be  the  manifestations  of  his  love  and  mercy :  his 
consolations  will  abound,  not  only  according  to,  but  far  above, 
all  our  afflictions.  This  is  the  very  improvement  which  the 
Prophet  Habakkuk  made  of  the  history  before  us.  He  expa- 
tiates upon  the  event,  as  if  he  had  himself  been  an  eye-witness 
of  it:  "I  saw  the  tents  of  Cushan  in  affliction ;  and  the  curtains 
of  the  land  of  Midian  did  tremble.  Was  the  Lord  displeased 
against  the  rivers?  was  thine  anger  against  the  rivers?  was  thy 
wrath  against  the  sea,  that  thou  cUdst  ride  upon  thine  horses,  and 
thy  chariots  of  salvation  ?  The  mountains  saw  thee,  and  they 
trembled ;  the  overflowing  of  the  water  passed  by ;  the  deep 
uttered  his  voice,  and  lifted  up  his  hands  on  high.  Thou 
wentest  forth  for  the  salvation  of  thy  people,  even  for  salvation 
with  thine  anointed.  Thou  didst  walk  through  the  sea  with 
thine  horses,  through  the  heap  of  great  waters."  Then  he 
adds,  "  Although  the  fig-tree  shall  not  blossom,  neither  shall 
fruit  be  in  the  vines ;  the  labour  of  the  olive  shaU  fail,  and  the 
fields  shall  yield  no  meat ;  the  flock  shall  be  cut  off  from  the 
fold,  and  there  shall  be  no  herd  in  the  stalls;  yet  I  will  rejoice 
in  the  Lord,  I  will  joy  in  the  God  of  my  salvation'^."] 

We  see  also  what  we  may  expect  from  him. 

In  the  how  of  death — 
[The  passage  of  the  Israelites  through  Jordan  is  not  im- 
properly considered  as  an  emblem  of  the  Christian's  transition 
from  the  di'eary  wilderness  of  this  world  to  the  Canaan  that  is 
above.      And  when   the  time  is  arrived  for  passing  by  that 

i  Isai.  xliii.  2,  3.  ^  Hab.  iii.  7,  8,  13,  15,  17,  18. 


245.] 


THE  PASSAGE  OF  JORDAN  COMMEMORATED.  555 


unknown,  untrodden  path,  we  are  apt  to  fear  lest  we  should  sink 
in  the  deep  waters,  and  never  attain  the  wished-for  end.  But 
God  has  promised  to  be  with  us,  to  "  make  the  depths  of  the 
sea  a  way  for  the  ransomed  to  pass  overV'  and  to  bring  us  in 
safety  to  the  land  that  floweth  with  milk  and  honey.  "  When 
therefore  we  walk  through  the  valley  of  the  shadow  of  death, 
we  need  to  fear  no  evil :"  yea  rather  we  may  rest  assured  that 
"  God  will  perfect  that  which  concerneth  us,"  and  "  preserve  us 
safely  unto  his  heavenly  kingdom."] 

Improvement — 

1.  Let  us  mark,  and  bear  in  remembrance,  God's 

mercies  towards  us — 

[There  is  not  any  one  who,  if  he  had  marked  the  dispensa- 
tions of  God  towards  himself,  might  not  find  many  occasions 
for  erecting  monuments  to  his  praise  :  nor  is  there  any  thing 
which  will  be  more  conducive  to  our  comfort;  since  every  past 
mercy  may  be  considered  as  a  pledge  of  future  blessings.  The 
Psalmist's  mode  of  arguing  may  safely  be  adopted  by  every 
cliild  of  God  :  "  Thou  hast  delivered  my  soul  from  death :  vdlt 
not  thou  deliver  my  feet  from  falling,  that  I  may  walk  before 
the  Lord  in  the  light  of  the  living™? "  Set  up  then  within  your 
own  bosoms  an  Eben-ezer,  whenever  God  vouchsafes  to  favour 
you  with  any  peculiar  deliverances  " :  then  will  you  have  within 
yourselves  a  never-failing  sovu'ce  of  comfort,  and  an  irresistible 
incentive  to  *'  fear  the  Lord."] 

2.  Let  us  endeavour  to  transmit  the  knowledge  of 
his  goodness  to  the  latest  generations — 

[We  should  encourage  young  people  to  seek  instruction, 
and  should  be  glad  of  every  thing  that  may  afford  us  an  occasion 
of  making  known  to  them  the  wonders  of  redeeming  love.  The 
whole  scene  of  God's  dispensations  towards  Israel,  from  their 
first  deliverance  out  of  Egypt  to  their  final  possession  of  the 
promised  land,  was  figurative  of  our  redemption  by  Christ  Jesus : 
and  it  is  worthy  of  observation,  that  this  was  strongly  marked 
at  the  commencement  and  conclusion  of  their  journey.  The 
night  before  they  set  out  from  Egypt,  they  feasted  on  the 
paschal  lamb :  and  they  entered  into  Canaan,  forty  years  after- 
wards, four  days  before  the  Passover,  that  is,  precisely  on  the 
day  when  the  law  required  them  to  set  apart  the  paschal  lamb 
for  the  approaching  festival".  Thus  was  it  intimated  to  them 
that  our  redemption  from  first  to  last  is  the  fruit  of  Christ's 
sacrifice  :  on  that  must  we  feed  in  order  to  obtain  deliverance ; 
and  even  in  heaven  itself  must  we  ascribe  the  glory  of  our  sal- 
vation "  to  Him  who  loved  us,  and  washed  us  from  our  sins  in 

1  Isai.  li.  9 — 11.         ™  Ps.  Ivi.  13.  "1  Sam.  vii.  12. 

°  Compare  Exod.  xii.  3,  6.  with  Josh.  iv.  19.  and  v.  10. 


556  JOSHUA,  V.  8—10.  [246. 

his  own  blood."  Let  us  then  labovu'  to  diiFuse  this  saving 
knowledge,  as  opportunity  shall  offer,  that  our  fellow-creatures 
may  reap  the  benefits  designed  for  them,  and  God  may  have 
the  glory  due  unto  his  name.] 

CCXLVI. 

Israel's  first  proceedings  in  canaan. 

Josh.  V.  8 — 10.  It  came  to  j)(iss,  tvhen  they  had  done  circum- 
cising all  the  2^<^ople,  that  they  abode  in  their  places  in  the 
camp,  till  they  were  vohole.  And  the  Lord  said  unto  Joshua, 
This  day  have  I  rolled  aivay  the  reproach  of  Egypt  from  off 
you.  Wherefore  the  name  of  the  place  is  called  Gilgal  tcnto 
this  day.  A?id  the  children  of  Israel  encamped  in  Gilgal, 
and  kept  the  passover  on  the  fourteenth  day  of  the  month  at 
even  in  the  plains  of  Jericho. 

THERE  are,  in  the  Scripture  history,  many  im- 
portant incidents  which  we  overlook,  as  not  sup- 
posing them  to  be  capable  of  any  spiritual  improve- 
ment. To  those,  indeed,  which  are  directly  typical, 
we  pay  attention,  because  they  are  illustrative  of  the 
Gospel :  but  if  they  command  not  our  respect  in  that 
vlezo,  we  rarely  consider  what  great  practical  lessons 
may  be  derived  from  them  for  the  regulation  of  our 
conduct.  But  if,  in  reading  the  Sacred  Oracles,  we 
were  frequently  to  ask  ourselves  this  question.  What 
is  the  state  of  mind  xvhich  is  manifested  in  this  or  that 
action  ?  we  should  gain  an  insight  into  many  truths 
which  now  utterly  escape  us ;  and  derive  to  our 
souls  far  greater  benefit  than  we  can  readily  imagine. 
Take,  for  instance,  the  conduct  of  Joshua  on  his 
entrance  into  Canaan.  Doubtless  it  was  novel  and 
curious,  and  such  as  we  should  not  have  expected : 
but  we  little  think  what  exceedingly  rich  instruction 
it  is  calculated  to  convey.  To  point  out  this,  will  be 
my  endeavour  at  this  time.  Yet,  in  pointing  it  out, 
I  have  in  view,  not  merely  the  elucidation  of  this  par- 
ticular event,  but  a  general  suggestion  as  to  the  mode 
in  which  the  Scripture  liistory  may  be  improved. 
Let  us  then  consider, 

L  The  conduct  of  Joshua  on  his  entrance  into  Ca- 
naan— 


.246.1       Israel's  first  proceedings  in  canaan.  557 

God  had  opened  for  him,  and  for  ail  Israel,  a  pas- 
sage through  Jordan,  at  a  time  when  it  overflowed 
all  its  banks;  just  as  he  had  for  Moses  through  the 
Red  Sea,  at  the  time  of  his  departure  from  Egypt. 
Now,  therefore. 

What  should  we  expect  to  be  the  conduct  of 
Joshua  ? 

[Certainly,  I  apprehend,  if  he  acted  on  principles  which 
were  common  to  all  other  Generals,  when  invading  an  enemy's 
country,  he  would  either  prosecute  his  advantage  instantly, 
whilst  all  his  enemies  were  filled  with  terror,  and  crush  them 
before  they  had  any  time  to  concert  measm-es  for  their  defence ; 
or  he  would  fortify  his  own  camp,  to  prevent  sm-prise,  and  pre- 
pare for  carrying  on  his  conquests  by  such  a  disposition  of  his 
army  as  his  skill  in  war  might  suggest.] 

But,  what  is  the  information  given  in  our  text  ? 
[Behold,  instead  of  adopting  any  mihtary  plans  whatever, 
the  very  day  after  he  had  invaded  a  country  in  which  there 
were  seven  nations  greater  and  mightier  than  his,  he  appointed 
every  male  in  the  whole  nation,  that  had  been  born  in  the  wdl- 
derness,  and  consequently  that  was  imder  forty  years  of  age, 
to  be  circumcised.  He  did  not  even  wait  a  day,  to  know  what 
the  eifect  of  his  hivasion  should  be,  or  what  efforts  his  enemies 
were  making  to  repel  it ;  but  by  one  act  disabled  the  greater 
part  of  his  whole  army  from  even  standing  in  their  own  defence. 

It  may  seem  strange,  that  Moses,  whose  own  life  had  been 
endangered  by  neglecting  to  circumcise  his  son%  should  suffer 
the  whole  nation  of  Israel,  who  till  the  hour  of  their  depar- 
ture from  Egypt  had  observed  the  rite  of  circumcision,  utterly 
to  neglect  it  for  forty  years.  Whence  this  neglect  arose,  we 
are  not  informed :  but  I  conceive,  that  if  in  the  first  instance 
it  arose  from  the  unsettled  state  of  the  people  till  they  came 
to  Mount  Horeb,  and  was  permitted  by  Moses  for  about  three 
months  on  that  account,  it  was  suffered  afterwards  by  God  as 
a  just  judgment  on  account  of  the  worship  paid  to  the  golden 
calf,  and  because  of  the  murmuring  of  the  people  at  Kadesh- 
barnea  when  they  were  discouraged  by  the  report  of  the  spies 
who  had  searched  out  the  land.  On  the  former  occasion, 
Moses  brake  the  tables  of  the  covenant,  to  shew  that  the  cove- 
nant which  God  had  made  with  them  was  dissolved ;  and  on 
the  latter  occasion,  God  sware  that  not  a  soul  of  those  who  had 
attained  the  age  of  twenty  at  the  time  of  their  departure  from 
Egypt  should  ever  enter  into  the  promised  land.  Being  thus 
disclaimed  by  God  as  his  peculiar  people,  they  were  suffered 

a  Exod.  iv.  24—26. 


558  JOSHUA,  V.  8—10.  [246. 

to  withhold  from  their  descendants,  for  forty  years  together, 
that  seal,  by  which  alone  they  coiild  be  admitted  into  covenant 
with  God. 

But,  however  the  neglect  originated,  so  it  was,  that  not  one 
of  all  the  children  of  Israel  was  circumcised  for  the  space  of 
forty  years ;  and  all  of  these  did  Joshua  circuancise,  the  very 
dav  after  his  entrance  into  Canaan. 

Only  three  days  after  this,  (for  they  passed  over  Jordan  on 
the  tenth  day  of  the  month,  and  kept  the  passover  on  the  four- 
teenth, at  even^,)  did  he  also  enjoin  the  observance  of  the 
passover.  The  passover  had  also  been  neglected,  just  as  cir- 
cumcision had  been'^ :  and  now  that  also  must  be  revived,  toge- 
gether  with  the  attendant  feast  of  unleavened  bread.  But  was 
this  a  fit  season  for  such  observances  ?  Had  not  Joshua  other 
matters  to  occupy  his  attention  ?  In  a  time  of  peace  we  might 
well  expect  that  a  holy  man  of  God  would  renew  these  ordi- 
nances: but  at  the  very  moment  of  invading  an  enemy's  country, 
and  within  two  or  three  miles  of  a  fortified  and  strongly - 
garrisoned  city,  was  this  a  measure  to  be  adopted?  Human 
prudence,  doubtless,  would  have  deferred  it:  but  piety  towards 
God  was  regarded  by  Joshua  as  superseding  every  other  con- 
sideration, and  as  the  best  means  of  securing  His  favour, 
through  whose  blessing  alone  any  human  efforts  could  prove 
effectual.] 

Now,  instead  of  passing  over  this  conduct  of  Joshua 
as  an  event  in  which  we  have  no  interest,  it  will  be 
well  to  inquire, 
II.  How  far  it  is  proper  for  our  imitation  at  this  day — 

Enter  into  the  state  of  Joshua's  mind  at  this  time; 
and  then  say,  whether  we  may  not  learn,  from  his 
conduct,  many  lessons  for  ourselves  at  this  day.  We 
may  learn, 

1.  That,  in  whatever  circumstances  we  be,  religion 
should  be  our  first  concern — 

[If  ever  there  were  circumstances  under  which  the  offices 
of  religion  might  be  postponed,  methinks  they  were  those  of 
Joshua  on  this  occasion,  when  he  had  but  just  set  foot  on  the 
land  where  great  and  powerful  nations  were  prepared  to  com- 
bat for  their  very  existence.  And,  in  fact,  it  is  the  general 
opinion  of  military  and  naval  commanders,  that  they  have,  as 
it  were,  a  dispensation  to  neglect  the  ordinances  of  religion  on 
account  of  the  urgency  and  importance  of  their  occupations. 
The  same  idea  prevails  through  almost  all  the  orders  of  society, 

''  Compare  Josh.  iv.  19.  with  Josh.  v.  2, 10. 
^  Amos  V.  25,  and  Acts  vii.  42. 


246.1       Israel's  first  proceedings  in  canaan.  559 

every  one  being  ready  to  plead  his  temporal  engagements  as 
an  excuse  for  neglecting  the  concerns  of  his  soul.  The  states- 
man is  too  much  engaged  with  politics  ;  the  merchant  with 
business ;  the  philosopher  with  his  researches  ;  the  student 
with  his  books;  the  servant  with  his  duties;  and  every  man 
with  his  own  separate  vocation  :  each,  in  his  place,  urges  his 
occupations  as  justifying  a  neglect  of  his  duties  towards  God. 
But,  if  Joshua,  under  his  peculiar  circumstances,  sought  first 
to  serve  and  honour  God,  we  can  have  no  hesitation  in  saying, 
that  in  comparison  of  the  divine  favour  there  is  not  an  object 
under  heaven  worthy  of  a  thought.  I  mean  not  by  this  to  say, 
that  we  are  at  liberty  to  neglect  the  discharge  of  any  office  to 
which  God  in  liis  providence  has  called  us,  or  so  to  postpone 
the  discharge  of  it  as  to  endanger  oiu'  ultimate  success :  far 
from  it.  It  is  the  inward  service  of  the  soul,  of  which  T  speak ; 
and  which  needs  not  to  delay  any  outward  act  for  one  moment. 
It  is  not  the  act  of  Joshua  which  I  propose  to  your  imitation, 
but  the  habit  of  his  mind :  and  that,  I  say  again,  is  proper  to 
be  exercised  by  every  child  of  man.] 

2.  That,  in  whatever  circumstances   we  be,    we 
should  place  the  most  implicit  confidence  in  God — 

[Suppose  yourself  in  the  presence  of  Joshua  whilst  these 
religious  ceremonies  were  proceeding  :  you  would  naturally 
ask.  Are  you  not  in  an  enemy's  land  ?  and  have  you  not  many 
conflicts  to  maintain  ere  you  can  get  a  quiet  possession  of  it  ? 
yet  you  seem  as  much  at  your  ease  as  if  the  whole  land  were 
already  subdued  before  you.  What  reply  do  you  suppose 
Joshua  would  make  to  observations  like  these.  True,  he 
would  say,  you  behold  me  in  a  state  of  as  much  quietness  and 
confidence  as  if  I  had  not  an  enemy  to  contend  with.  But 
whose  battles  am  I  fighting  ?  In  whose  service  am  I  engaged  ? 
Is  there  any  device  or  power  that  can  succeed  against  God? 
In  him  I  trust :  and  he  it  is  that  "  keeps  my  mind  in  perfect 
peace '^."  Now,  though  in  respect  of  temporal  trials  we  cannot 
be  sure  that  we  are  called  to  them  in  the  way  that  Joshua  was, 
in  our  spiritual  warfare  we  stand,  as  it  were,  on  the  same 
ground  as  he :  we  are  called  to  it,  as  he  was ;  and  it  is  the  way 
appointed  for  our  getting  possession  of  our  destined  inheri- 
tance. We  also  have  our  enemies  at  hand,  enemies  with 
whom,  in  our  own  strength,  it  would  be  impossible  for  us  to 
cope.  But  "  our  God  is  for  us;"  and  therefore,  we  ask  with 
confidence,  "Who  can  be  against  us?"  Though  in  ourselves 
we  are  weak,  we  may  be  "  strong  in  the  Lord,  and  in  the 
power  of  his  might."  Though  we  have  a  warfare  to  maintain 
against  all  the  powers  of  darkness,  we  should  never  regard  it 

^  Isai.  xxvi.  3,  4. 


560  JOSHUA,  V.  8—10.  [246. 

as  of  doubtful  issue :  we  should  assure  ourselves,  that  in  all 
our  conflicts  we  shall  be  victorious,  and  that  "  Satan  himself 
shall  be  bruised  under  our  feet  shortly^."  Already  may  we 
look  upon  the  land  as  ours,  and  see  the  crowns  and  kingdoms 
there  reserved  for  us.  There,  in  and  througli  the  Lord  Jesus 
Christ,  we  should  consider  oiu-selves  as  already  enthroned  *^; 
and  look  forward  with  joy  to  the  dissolution  of  our  earthly 
tabernacle,  in  order  to  its  erection  in  that  good  land  where  it 
shall  be  the  habitation  of  God  for  ever  and  ever^.] 

3.  That,  in  whatever  circumstances  we  be,  we 
should  be  determined,  through  grace,  to  "  roll  away 
the  reproach"  of  our  unconverted  state — 

[The  reproach  of  the  Israelites  in  Egypt  was,  that  they 
were  in  bondage  both  to  men  and  devils:   for,  whilst  they 
were  involuntarily  engaged  in  the  service  of  their  Egyptian 
task-masters,  they  voluntarily  worshipped  the  gods  of  Egypt'\ 
But  behold  them  now  consecrated  to  God  by  circumcision, 
and  their  reproach  was  completely  rolled  away.     And  is  not 
the  unconverted  man  also  both  a  bond-slave  and  an  idolater  ? 
Yes,  whatever  be  the  exterior  of  his  deportment,  he  serves  the 
world,  the  flesh,  and  "  the  devil,  by  whom  he  is  led  captive 
at  his  will : "  and,  whether  more  or  less  correct  in  his  outward 
conduct,  he  "  worships  and  serves  the  creature  more  than  the 
Creator,  who  is  God  blessed  for  evermore."    Now  then,  I  say, 
if  you  are  consecrated  to  the  Lord  in  baptism,  your  duty  is  to 
rise  superior  to  all  your  lusts,  and  to  give  yourselves  entirely 
to  the  service  of  your  God.     You  must  also,  in  remembrance 
of  your  adorable  Redeemer,  be  feeding  continually  on  his  body 
and  blood,  by  means  of  which  you  are  to  be  strengthened  for 
all  your  conflicts,  and  to  be  "  made  more  than  conquerors" 
over  all  your  enemies.     "  Christ  our  Passover  being  sacrificed 
for  us,"  your  whole  life  must  be  one  continual  feast,  which  you 
are  to  "  keep,  not  with  the  old  leaven  of  malice  and  wicked- 
ness, but  with  the  unleavened  bread  of  sincerity  and  truth." 
It  is  the  reproach  of  man  that  ever  he  was  the  servant  of  sin  in 
any  degree :  and  this  reproach  we  are  to  be  rolling  away ;  and, 
as  the  redeemed  of  the  Lord,  we  are  to  be  "  glorifying  God 
with  our  body  and  our  spirit,  which  are  his'."     To  this  em- 
ployment I  call  you  all.     I  ask  you  not  what  your  engagements 
are  in  life,  or  what  else  you  have  to  do  :  this  I  am  well  assured 
of,  that  there  is  not  a  person  under  heaven  that  is  not  called 
to  this  duty  ;  nor  is  there  a  circtnnstance  that  can  be  imagined, 
wherein  this  duty  can  be  dispensed  with.    Be  ye,  then,  upright 
in  serving  God ;  and  never  fear  but  that  God  will  be  faithful 
in  saving  you.] 

e  Rom.  xvi.  20.      ^  Eph.  ii.  6.      e  2  Cor.  v.  1.  Eph.  ii.  21,  22. 
1'  Josh.  xxiv.  14.  with  Ezek.  xx.  5 — 8.  >  1  Cor.  vi.  20. 


247.1  CHRIST  THE  CAPTAIN  OF  THE  LORD's  HOST.  561 

CCXLVII. 

CHRIST    THE    CAPTAIN    OF    THE    LORd's    HOST. 

Josh.  V.  13,  14.  It  came  to  pass,  when  Joshua  was  hy  Jericho, 
that  he  lifted  up  his  eyes  and  looked,  and,  behold,  there  stood 
a  man  over  against  him  with  his  sword  drawn  in  his  hand: 
and  Joshua  went  unto  him,  and  said  unto  him,  Art  thou  for 
us,  or  for  our  adversaries?  And  he  said,  Nay ;  hut  as  Captain 
of  the  host  of  the  Lord  am  I  now  come.  And  Joshua  fell  on 
his  face  to  the  earth,  and  did  worship),  and  said  unto  him, 
What  saith  my  Lord  unto  his  servant  ? 

MOST  seasonable  are  the  mercies  which  God 
vouchsafes  to  his  people.  His  interpositions  for  them 
at  the  Red  Sea  and  the  wilderness,  and  at  their 
entrance  into  Canaan  through  the  river  Jordan,  are 
ample  illustrations  of  this  truth,  as  is  also  the  peculiar 
fact  recorded  in  my  text.  Joshua  was  now  surveying 
Jericho,  which  was  the  first  fortress  that  was  to  be 
attacked  by  him.  That  he  had  no  fears  about  success, 
was  evident ;  because,  from  his  first  entrance  into  the 
land  to  that  hour,  he  had  acted  rather  like  a  person 
at  peace  with  all  men,  than  as  one  in  the  midst  of 
enemies  whom  he  was  commissioned  to  destroy. 
Still,  the  visible  manifestation  of  Jehovah's  presence 
with  him  could  not  but  greatly  strengthen  his  faith, 
and  increase  his  assurance  that  every  enemy,  however 
powerful,  should  fall  before  him. 

The  points  for  our  consideration  are, 

I.  The  character  which  our  blessed  Lord  assumed  on 
this  occasion — 
The  person  who  now  appeared  to  him  as  "  a  man," 
was  no  other  than  the  Son  of  God  himself — 

[Many  were  the  occasions  on  which,  at  that  period  of  the 
world,  the  Son  of  God  assumed  either  an  angelic  or  human 
shape,  for  the  purpose  of  encouraging  his  believing  people. 
To  Abraham  %  and  Jacob '^,  and  afterwards  to  Manoah'',  were 
manifestations  given  similar  to  that  which  was  here  vouchsafed 
to  Joshua.  That  the  person  who  here  appeared  to  Joshua 
was  more  than  either  man  or  angel,  is  clear,  I  think,  from  the 
worship  which  Joshua,  on  discovering  who  he  was,  paid  to 
him:  "  Joshua  fell  on  his  face  to  the  earth,  and  did  worship." 
Now,  I  grant  that  Joshua  might  have  made  a  mistake ;  but  if 

a  Gen.  xviii.  2.        ^  Gen.  xxxii.  24—30.        =  Judg.  xiii.  6,  22. 
VOL.  II.  o  O 


562  JOSHUA,  V.  13,  14.  [247. 

he  had,  it  would  have  been  corrected  by  the  person,  who,  if 
he  had  not  been  God,  would  not  have  suifered  these  divine 
honours  to  be  paid  him*^.  But,  so  far  were  these  honours  from 
being  declined,  that  the  bestowment  of  them  was  sanctioned 
by  an  express  command,  similar  to  what  had  been  before  given 
to  Moses.  Jehovah,  when  he  appeared  to  Moses  in  the 
bui'ning  bush,  commanded  him  to  "  put  his  shoes  from  off  his 
feet,  seeing  that  the  place  whereon  he  stood  was  holy,"  being 
sanctified  by  the  divine  presence  ^.  But  indeed,  in  the  begin- 
ning of  the  next  chapter,  the  very  person  who  thus  addressed 
Joshua  is  called  Jehovah :  "  And  the  Lord  (Jehovah)  said  unto 
Joshua^."  I  think,  then,  that  we  are  in  no  danger  of  mistake, 
when  we  say  that  the  person  who  here  appeared  to  Joshua  as 
"  a  man,"  was  no  other  than  the  Son  of  God  himself,  the 
Second  Person  in  the  ever-blessed  Trinity.] 

He,  in  answer  to  the  question  put  to  him  by  Joshua, 
declared  himself  to  be  "  the  Captain  of  the  Lord's 
host"— 

[This,  in  its  primary  import,  signified  that  all  Israel  were 
under  his  special  protection  ;  and  that  under  his  command 
they  might  be  assured  of  victory.  But  the  same  is  true  of 
God's  spiritual  Israel,  in  all  ages  of  the  worl^.  They  are  one 
great  army  collected  under  liim,  and  fighting  the  Lord's 
battles,  in  order  to  a  full  and  undisturbed  possession  of  the 
promised  land.  Of  these  the  Lord  Jesus  Christ  is  the  Head 
and  Chief  He  has  received  a  commission  from  his  Father  to 
be  "  the  Leader  and  Commander  of  his  people  ^  :"  and  what- 
soever a  general  is,  or  can  be,  to  his  army,  that  is  he  to  all 
who  fight  under  his  banners.  Instruction  in  the  use  of  arms — 
provision  for  their  whole  campaign — encouragement  to  meet 
theii-  foes — succour  in  every  difficulty — protection  from  every 
danger — and  all  the  rewards  of  Adctory,  are  assured  to  every 
one  of  them,  in  due  season  ^ ] 

Seeing,  then,  that  we  have  such  a  Captain,  let  us 
contemplate, 

II.  Our  duty  towards  him  under  that  character — 

Doubtless  our  first  duty  is  to  enlist  tinder  his  baimers: 
for  we  are  not  his  soldiers  by  nature :  yea  rather,  we 
are  his  enemies,  and  fight  against  him  in  every  possible 

^  Compare  Rev.  xix.  10.    and  xxii.  8,  9.  where  such  a  mistake 
was  made  indeed,  but  rectified  with  holy  abhoiTence. 
e  ver.  15.  compared  with  Exod.  iii.  2 — 6. 
*■  Josh.  vi.  2.  s  Isai.  Iv.  4. 

^  These  several  ideas  may  be  somewhat  amplified  with  good  eflfect. 


247.]  CHRIST  THE  CAPTAIN  OF  THE  LORd's  HOST.  563 

way.  But  He  is  held  up  ''  as  an  Ensign  to  the  people ; 
and  to  him  must  all  people  seek'."  And,  as  a  man 
entering  into  the  army  of  an  earthly  monarch  sur- 
renders up  himself  altogether  to  the  disposal  of  the 
general  who  is  placed  over  him,  so  must  we  volun- 
tarily devote  ourselves  to  the  service  of  Christ,  before 
we  can  be  numbered  amongst  his  host  over  whom  he 
presides.  But,  supposing  this  to  have  been  done,  then 
we  say  that, 

1.  We  must  execute  his  commands — 

[Observe  the  question  which  Joshua  put  to  him,  the  veiy 
instant  he  knew  the  Lord  under  this  character :  "  What  saith 
my  Lord  unto  his  servant  ? "  A  similar  question  was  put  by 
the  Apostle  Paul,  the  very  instant  that  the  Lord  Jesus  Christ 
revealed  himself  to  him  :  "  Lord,  what  wilt  thou  have  me  to 
do^?"  In  truth,  there  is  not  a  soldier  in  any  army  who  does 
not  look  for  orders  from  liis  commanding-officer  from  day  t.) 
day,  or  who  does  not  feel  himself  bound  to  carry  them  iii.o 
execution.  Now  the  reading  of  the  Scriptures  with  dihgence 
will,  for  the  most  part,  supply  the  needful  information  :  yet  are 
there  many  particular  occasions  whereon  we  must  be  peculiarly 
attentive  also  to  the  voice  of  his  providence  ;  and  in  those  in- 
stances must  we  seek,  by  prayer  and  supplication,  his  special 
guidance,  which  he  has  promised  to  us  in  answer  to  our 
prayers.  For  instance :  in  the  attack  which  was  to  be  made 
on-  Jericho,  notloing  was  left  to  the  direction  of  Joshua,  but 
every  the  most  minute  particular  was  given  in  command  from 
this  great  Captain.  And  we  also,  if  we  will  look  unto  Him, 
may  expect  all  needful  directions  ;  to  which,  of  course,  we 
must  adhere  with  all  fidelity,  in  order  to  approve  ourselves 
good  soldiers  of  Jesus  Christ.] 

2.  We  must  go  forth  in  an  entire  dependence  upon 
him — 

[Soldiers  of  necessity  confide  in  their  commander ;  and 
in  proportion  as  is  their  estimate  of  his  talents,  will  be,  for  the 
most  part,  their  expectation  of  success.  Amongst  men,  how- 
ever, this  confidence  is  mutual:  for  the  best  general  in  the 
universe  can  effect  nothing,  if  he  have  not  good  soldiers  to 
carry  his  orders  into  effect.  But,  in  the  Christian  camp,  the 
confidence  must  be  altogether  in  the  Captain ;  without  whom 
the  most  gallant  army  in  the  universe  must  fail.  We  must  be 
strong  indeed,  and  of  good  courage  :  but  we  must  "  not  lean 
to  our  own  understanding,"  or  "  trust  in  an  arm  of  flesh."     In 

•  Isai.  xi.  10.  k  Acts  ix.  6. 

o  o  2 


564  JOSHUA,  V.   13,  14.  [247. 

fact,  we  are  really  strong  only  in  proportion  as  we  feel  our- 
selves weak,  and  look  to  Christ  to  "  perfect  Ins  strength  in  our 
weakness •."  We  must  therefore  be  strong,  not  in  oui'selves, 
but  "  in  the  Lord,  and  in  the  power  of  liis  might™."] 

3.  To  disregard  difficulties,  and  even  death  itself, 
in  his  service — 

[A  soldier  necessarily  expects  to  encounter  difficulties, 
and  to  expose  his  life  to  hazard  in  the  ser^dce  of  his  king  and 
country.  And  the  greater  the  difficulties  which  he  has  to 
sustain,  the  more  he  rises  to  the  occasion ;  insomuch  that,  if  a 
ser^'ice  of  peculiar  danger  is  proposed,  a  whole  army  will  vie 
with  each  other  in  their  readiness  to  undertake  it.  Now,  if 
this  be  the  case  with  those  who  have  enlisted  under  the  ban- 
ners of  an  earthly  monarch,  shall  it  not  much  more  obtain 
amongst  the  armies  of  the  living  God?  St.  Paul  "gloried  in 
distresses  and  necessities  for  the  Lord's  sake :"  and  the  same 
spirit  should  animate  us  also.  Indeed,  at  our  very  first  admis- 
sion into  the  ser\dce  of  our  Lord  we  were  forewarned,  that 
"  he  who  loved  liis  life,  should  lose  it ;  and  that  he  only  who 
was  willing  to  lose  his  life  for  Christ's  sake,  should  save  it 
unto  Hfe  eternal"."  We  must  "  be  faithful  unto  death,  if 
ever  we  would  attain  a  crown  of  life."] 

Address — 

[Inquire  now,  I  pray  you,  whether  this  Savioiu'  be  to  you 
a  friend  or  an  adversary  ?  He  is  here  in  the  midst  of  us,  "  and 
with  his  sword  drawn,"  though  we  see  him  not.  And  to  every 
one  of  us  is  he  either  a  friend  or  a  foe.  There  is  no  neutrahty, 
either  on  his  part  or  on  ours.  Our  Lord  himself  has  told  us, 
"  that  he  who  is  not  with  him,  is  against  him  ;  and  he  who 
gathereth  not  with  him,  scattereth  abroad"."  Would  you,  then, 
ascertain  whether  he  be  a  "  Captain  "  unto  you  ?  Examine 
your  own  hearts ;  and  ask,  Whether  you  have  ever  enlisted 
under  his  banners  by  a  voluntary  surrender  of  yourselves  to 
him  ;  and  then,  Whether  you  are  habitually  regarding  his  will 
as  your  rule,  and  his  arm  as  your  stay,  and  his  glory  as  the  one 
object  of  your  life?  These  are  points  easy  to  be  ascertained: 
and  on  them  your  eternal  happiness  depends.  If  these  things 
be  true,  then  will  he  be  a  "  Captain  of  salvation"  unto  you?  : 
but  if  this  be  not  the  experience  of  your  souls,  then  you  have 
nothing  to  expect,  but  that  he  will  say  concerning  you,  "Bring- 
hither  those  that  were  mine  enemies,  who  would  not  that  I 
should  reign  over  them,  and  slay  them  before  mei."  Oppose 
him,  and  you  have  nothing  to  hope;  submit  to  him,  and  you 
have  nothing  to  fear,  to  all  eternity.] 

1  2  Cor.  xii.  9,  10.  "'  Eph.  vi.  10.  "  Matt.  x.  39. 

0  Matt.  xii.  30.  i'  Heb.  ii.  10.  i  Luke  xix.  27- 


248.]  THE  TAKING  OF  JERICHO.  565 


CCXLVIII. 


THE    TAKING    OF    JERICHO. 


Josh.  vi.  20,  21.  So  the  people  shouted  when  the  priests  blew 
with  the  trumpets:  and  it  came  to  pass,  when  the  people  heard 
the  sound  of  the  trumpet,  and  the  people  shouted  with  a  great 
shout,  that  the  wall  fell  down  flat,  so  that  the  people  went  up 
into  the  city,  every  man  straight  before  him,  and  they  took 
the  city.  And  they  utterly  destroyed  all  that  was  in  the  city, 
both  man  and  woman,  young  and  old,  and  ox,  and  sheep,  and 
ass,  with  the  edge  of  the  sword. 

THE  promises  of  God,  though  often  delayed  beyond 
the  time  that  our  impatient  spirits  would  fix  for  their 
accomplishment,  are  always  fulfilled  in  their  season. 
The  period  at  which  God  promised  to  Abraham  that 
he  would  bring  forth  his  posterity  out  of  Egypt,  was 
at  the  end  of  four  hundred  and  thirty  years.    During 
the  latter  part  of  that  time  the  afflictions  of  the  people 
increased  beyond  measure ;  yet  was  their  deliverance 
neither  accelerated  nor  delayed:  but  at  the  precise 
period  that  God  had  fixed  in  his  eternal  counsels,  and 
had  revealed  to  Abraham,  even  on  *'the  self-same  day," 
they  were  brought  forth  from  their  bondage^.     They 
would  doubtless  have  been  brought  also  into  the  full 
possession  of  the  promised  land  if  they  had  not  pro- 
voked God  to  transfer  to  their  children  the  mercies 
which  they  had  treated  with  contempt.     The  space 
of  forty  years  was  allotted  for  that  generation  to 
wander,  and  to  die,  in  the  wilderness.     During  that 
time  a  new  generation  arose ;  and  to  them  God  fulfilled 
his  word:  he  led  them  in  a  miraculous  manner  into 
Canaan,  as  we  have  seen :  and  now  began  to  subdue 
their  enemies  before  them.  The  first  place  which  they 
were  to  conquer,  was  Jericho,  a  city  of  great  strength ; 
the  taking  of  which  is  the  subject  for  our  present 
consideration. 

We  shall  notice  three  things ; 
I.  The  preparations  for  the  siege — 

One   would   naturally   suppose   that   they  would 
instantly  avail  themselves  of  the  terror  which  their 

^  Exod.  xii.  51. 


566  JOSHUA,  VI.  20,  21.  [248. 

miraculous  passage  through  Jordan  had  inspired; 
and  that,  after  fortifying  their  own  camp,  they  would 
proceed  to  construct  works  for  the  capture  of  the 
city.  But  behold!  instead  of  engaging  in  any  such 
labours,  they  address  themselves  to  works  of  a  very 
different  nature,  suited  only  to  a  season  of  profound 
peace. 

1.  They  renew  the  ordinance  of  circumcision — 
[This  ordinance  had  been  entirely  neglected  in  the  wilder- 
ness; so  that,  with  the  exception  of  those  who  had  not  attained 
the  age  of  twenty  at  their  departure  from  Egypt,  all  were 
uncircumcised.  Their  first  object  therefore,  after  entering  into 
the  promised  land,  was,  to  renew  their  covenant  with  God  by 
circmncision^.  But  was  this  a  time  for  such  an  ordinance,  when 
they  would  thereby  disable  themselves  for  war,  or  even  for 
repelling  an  assault  in  case  their  enemies  should  attack  them? 
Was  it  wise,  or  was  it  right,  to  act  thus  at  so  critical  a  juncture? 
Was  it  not  a  tempting  of  God,  rather  than  a  service  that  could 
be  pleasing  in  his  sight?  No:  it  was  commanded  by  Jehovah  . 
himself;  and  was  therefore  commanded,  because  God  would 
make  them  to  know  that  HE  was  their  defence;  and,  that  to 
mortify  sin  and  surrender  up  themselves  to  him,  was  the  surest 
road  to  victory.  It  was  not  by  human  policy  or  strength  that 
they  were  to  prevail,  but  by  his  care  and  his  power :  and  what- 
ever was  most  suited  to  obtain  his  favour,  was  most  calculated 
to  ensure  success.] 

2.  They  keep  the  feast  of  passover'^ — 

[This  ordinance  also  had  been  neglected  in  the  wilderness : 
and,  in  renewing  it,  they  brought  to  their  remembrance  God's 
gracious  interpositions  for  them  at  their  departure  from  Egypt, 
and  expressed  their  conviction,  that  their  whole  security  de- 
pended on  the  blood  of  that  great  Sacrifice  which  should  in  due 
time  be  offered.  How  strange  does  such  an  occupation  appear, 
when  the  delay  occasioned  by  it  might  give  time  for  the  arrival 
of  succours  to  the  besieged  city !  But,  to  those  who  know  what 
interest  God  takes  in  the  welfare  of  his  people,  this  time  woidd 
appear  to  be  spent  to  the  greatest  possible  advantage.  And, 
though  we,  who  are  not  to  expect  miraculous  interpositions, 
should  not  be  justified  in  following  literally  the  example  of 
Israel  on  this  occasion,  yet  would  it  be  well  if  we  were  more 
conformed  to  it  in  spirit :  for  assuredly,  whatever  difficulties  or 
dangers  we  are  in,  it  is  our  wisdom  first  to  betake  ourselves 
unto  prayer,  and,  by  renewed  exercises  of  faith  on  the  Lord 
Jesus,  to  secure  the  favour  and  protection  of  our  God.] 

i>  Josh.  v.  2—9.  «  Josh.  v.  10. 


248.1  THE  TAKING  OF  JERICHO.  567 

The  wisdom  of  the  preparations  appears,  in  that 
they  secured, 
II.  The  fall  of  the  city— 

The  manner  in  which  it  was  taken  was  indeed 
surprising — 

[The  armed  men  were  appointed  to  go  round  the  city  in 
perfect  silence"^,  once  every  day  for  six  successive  days;  and,  on 
the  seventh  day,  they  were  to  compass  it  seven  times.  In  the 
midst  of  this  procession  the  ark  was  to  be  carried  by  the  priests, 
and  to  be  preceded  by  seven  priests  with  "  triunpets  of  rams' 
horns,"  (or  rather  with  the  trimipets  of  jubilee  ^)  which  they 
were  to  sound  during  the  whole  procession.  On  the  seventh 
day,  at  the  seventh  time  of  compassing  the  city,  the  army,  on 
a  signal  given,  were  to  shout:  and  behold,  no  sooner  did  they 
shout,  than  the  walls  on  every  side  fell  down  flat,  opening  a 
ready  way  of  access  for  the  hosts  of  Israel,  and  causing  the  dis- 
concerted men  of  Jericho  to  fall  an  easy  prey  to  their  mvaders.] 

It  is  also  replete  with  instruction — 

[We  are  not  warranted  perhaps  to  speak  of  this  event  as 
typical:  nevertheless  it  was  doubtless  intended  to  convey  most 
important  instruction  to  all  succeeding  ages;  and  to  shew  to 
them,  how  easily  God  can  make  a  way  for  the  accomphshment 
of  his  own  pui-poses,  and  for  the  salvation  of  his  own  people. 
If  it  did  not  typify,  it  certainly  well  illustrates,  the  victories 
which  the  Gospel  was  to  obtain  over  all  the  principalities  and 
powers  of  earth  and  hell.  No  human  force  was  used:  nothing 
but  the  somid  of  the  gospel  trumpet  prevailed  for  the  subver- 
sion of  Satan's  kingdom.  Though  preached  by  men  of  no 
education,  it  proved  effectual  for  the  destruction  of  idolatry, 
and  the  estabHshment  of  the  Redeemer's  power,  throughout 
the  earth.  In  like  manner  at  this  time  it  prevails  over  the  lusts 
and  prejudices  of  mankind :  the  pubHcation  of  it  is  committed 
to  weak  and  sinful  men,  who  go  forth  in  Jehovah's  name  to 
subdue  the  world  to  the  obedience  of  faith:  and  though  "  the 
weapons  of  our  warfare  are  not  carnal,"  nor  such  as  appear 
hkely  to  be  wielded  with  success,  yet  are  they  "  mighty  through 
God  to  the  pulling  down  of  strong-holds,"  and  to  the  "  bring- 
ing" of,  not  only  the  actions,  but  even  "  the  thoughts,  of  men, 
into  captivity  to  the  obedience  of  Christ  f."  As  for  the  weak- 
ness of  the  instruments,  God  has  selected  such  on  purpose, 
"  that  the  excellency  of  the  power  may  appear  to  be  of  him  s." 

^  ver.  10. 

e  Rains'  horns  being  solid,  would  be  unfit  for  the  purpose.     The 
other  seems  the  preferable  translation.     See  Numb.  x.  1 — 10. 
f  2  Cor.  X.  4,  5.  s  2  Cor.  iv.  7. 


568  JOSHUA,  VL  20,  21.  [248. 

His  voice  to  us  is  the  same  in  all  his  wonders  both  of  pro^d- 
dence  and  grace ;  "  Not  by  might,  nor  by  power,  but  by  my 
Spirit,  saith  the  Lord  of  hosts  '*."] 

The  next  thing  which  calls  for  our  attention  is, 
III.  The  destruction  of  the  inhabitants — 

[With  the  exception  of  Rahab  and  her  family,  for  whose 
preservation  the  word  of  the  spies  was  pledged,  every  human 
being,  old  and  young,  male  and  female,  was  destroyed.  Even 
the  beasts  also  of  every  kind  were  destroyed,  and  the  whole  city 
was  burnt  with  fire.  Nothing  was  preserved  but  the  silver  and 
gold,  and  brass  and  iron,  which  were  to  be  put  into  the  treasury 
of  the  Lord  for  the  use  of  his  sanctuary. 

Now  in  this  indiscriminate  slaughter  we  are  apt  to  find  occa- 
sion of  offence,  as  though  we  thought  ourselves  more  merciful 
than  God.  But  were  not  these  people  the  enemies  of  Jehovah? 
and  had  he  not  a  right  to  cut  them  off  in  any  way  he  pleased? 
If  he  had  taken  them  away  by  an  earthquake  or  a  pestilence,  or 
had  cut  them  off,  as  he  did  the  Egyptian  first-born  and  the 
Assyrian  army,  by  the  hand  of  an  angel,  we  should  have  bowed 
to  his  sovereignty,  and  confessed  him  just:  but  because  he  used 
his  own  people  as  the  executioners  of  his  vengeance,  we  are 
ready  to  accuse  both  them  and  him  of  inhumanity  and  injustice. 
But  we  are  sure  that  the  Judge  of  all  the  earth  will  do  right; 
and  that  whatever  is  done  by  his  command  is  right,  whether  we 
can  discern  the  reasons  of  that  command  or  not.  With  respect 
to  this  particular  act,  if  there  was  severity  in  it  towards  them, 
there  was  goodness  in  it,  yea  great  goodness,  towards  the  world 
at  large :  for  it  has  shewn  the  danger  of  unbelief  and  impeni- 
tence in  such  awful  colours,  that  the  proudest  and  most  obdu- 
rate must  tremble.  The  inhabitants  at  first  were  certainly 
filled  with  terror  and  dismay:  but  probably  when  they  saw 
for  six  successive  days  nothing  but  an  empty  parade,  they 
would  begin  to  tlunk  themselves  secure.  At  the  appointed 
time  however  the  judgment  came;  and  that  in  a  way  that  they 
did  not  at  all  expect.  And  thus  will  it  be  towards  impenitent 
transgressors.  They  may  imagine  that  the  delay  of  God's 
judgments  warrants  them  to  expect  impunity  in  the  ways  of 
sin :  but  "  when  they  are  saying.  Peace  and  safety,  sudden 
destruction  will  come  upon  them  as  travail  upon  a  woman  with 
child,  and  they  shall  not  escape."] 

From  this  part  of  divine  history  we  may  learn, 
1.  The  excellence  of  faith — 

[What  was  the  principle  which  enabled  the  Israelites  to 
manifest  such  composure  in  the  presence  of  their  enemies,  and 

i>  Zech.  iv.  6. 


249.^  ISRAEL  DISCOMFITED  BY  THE  MEN  OF  AI.  569 

to  forbear  the  use  of  all  common  means  either  for  the  pre- 
servation of  themselves  or  for  the  destruction  of  their  enemies? 
It  w^as  faith.  And  so  says  an  inspired  writer;  "  By  faith  the 
walls  of  Jericho  fell  down,  after  they  were  compassed  about 
seven  days'."  This  is  the  principle  which  will  carry  us  throvigh 
all  difficulties,  and  enable  us  to  triumph  over  all  our  adver- 
saries. Under  the  influence  of  this,  our  first  care  in  every 
situation  will  be  to  serve  and  honour  God.  In  the  path  of 
duty,  we  shall  feel  no  fear  about  our  ultimate  success.  The 
means  which  God  has  appointed  we  shall  use,  and  none  other. 
If  they  appear  wholly  unsuited  to  the  end,  we  shall  not  on  that 
account  despond ;  but  shall  expect  his  gracious  interposition  in 
his  own  time  and  way,  assured  that  He  vdll  make  the  weakest 
and  most  contemptible  of  beings  to  confound  the  honourable, 
and  to  overcome  the  mighty'^.  Let  us  then  cultivate  this  prin- 
ciple, and  go  forth  to  our  warfare  "  strong  in  the  Lord  and  in 
the  power  of  his  might."] 

2.  The  benefit  of  enlisting  under  the  banners  of 
Christ— 

[Christ  revealed  himself  to  Joshua  under  the  appearance 
of  a  man,  and  professed  himself  "  the  Captain  of  the  Lord's 
host^."  It  was  he  who  directed  Joshua  how  to  conduct  the 
siege,  and  "  gave  the  city  of  Jericho  into  his  hand"'."  And  who 
but  He  is  "  the  Captain  of  our  salvation  ? "  Who  but  He  can 
guide  us  aright  in  our  spiritual  warfare,  or  give  us  success  in 
it?  Truly,  if  we  be  made  "  more  than  conquerors,  it  must  be 
through  Him  that  loved  us","  and  gave  himself  for  us.  To  him 
will  we  direct  you  in  every  part  of  your  warfare.  Do  nothing 
without  first  asking  counsel  of  him ;  attempt  nothing,  but  in 
his  strength :  and  doubt  not  but  that  in  all  your  conflicts  you 
shall  have  reason  to  say,  "  Thanks  be  unto  God  who  hath  always 
caused  us  to  triumph"  hitherto,  and  will  "  give  us  everlasting- 
victory  through  our  Lord  Jesus  Christ"."] 

i  Heb.  xi.  30.     ^  1  Cor.  i.  27, 28.      i  Josh.  v.  13—15.     ">  ver.  2. 
n  Rom.viii.  37.     °  2  Cor.  ii.  14.  and  1  Cor.  xv.  57. 


CCXLIX. 

ISRAEL    DISCOMFITED    BY    THE    MEN    OF    AI^ 

Josh.  vii.  8.   O  Lord,   what  shall  I  say,  ivhen  Israel  turneth 
their  hacks  before  their  enemies  ! 

UNINTERRUPTED  prosperity  is  not  to  be  ex- 
pected in  this  changeable  and  sinful  world.     Even 

*  Fast-day  Sermon  for  disappointments  and  defeats  in  war. 


570  JOSHUA,  VII.  8.  [249. 

the  most  favoured  of  mankind  must  have  some  trials ; 
nor  is  there  any  season  when  they  can  presume  to 
say,  "  My  mountain  standeth  strong ;  I  shall  not  be 
moved."  If  at  any  time  Joshua  and  Israel  might 
adopt  this  language,  it  was  immediately  after  they 
had  entered  on  the  possession  of  the  promised  land, 
and  had  received  an  earnest  of  the  complete  enjoy- 
ment of  it  by  the  miraculous  destruction  of  the  walls 
of  Jericho.  Yet  behold,  scarcely  had  they  tasted 
the  first-fruits  of  God's  mercy,  before  a  cup  of  bit- 
terness was  put  into  their  hands ;  which  made  them 
regret  that  they  had  ever  attempted  the  conquest  of 
the  land. 

In  an  attack  upon  Ai,  a  detachment  of  Israelites 
had  been  defeated  with  the  loss  of  thirty-six  men : 
and  this  filled  them  all  with  such  terror  and  dismay, 
that  the  whole  nation,  not  excepting  Joshua  himself, 
gave  way  to  despondency.  Of  this  we  have  an  ac- 
count in  the  passage  before  us  :  to  elucidate  which, 
we  shall  notice, 

I.  The  discomfiture  of  Israel — 

Their  mode  of  proceeding  to  the  attack  of  Ai  was 
far  from  right — 

[Having  so  easily  vanquished  a  much  larger  and  stronger 
citjj  they  held  Ai  in  contempt,  and  concluded  of  course  that 
God  must  interpose  for  them  just  as  he  had  done  in  the  former 
case.  Hence  they  say,  "  Let  us  send  only  about  two  or  three 
thousand  thither,  and  not  make  all  the  people  to  labour  thither." 
Now  in  this  they  were  guilty  of  very  great  presumption.  To 
confide  in  God  was  right ;  but  to  expect  his  aid,  whilst  they 
neglected  to  use  their  own  endeavovirs,  was  highly  presump- 
tuous. And  what  excuse  had  they ;  what  plea  ?  None,  except 
that  they  did  not  choose  to  fatigue  themselves  wdth  the  march. 
They  did  not  even  consult  God  respecting  it ;  but  acted  purely 
from  their  own  conceit.  What  was  this,  but  to  tempt  God? 
And  how  could  they  hope  to  succeed,  when  acting  in  such 
a  way  ? 

However  favoured  any  man  may  have  been  with  divine  suc- 
cour and  protection,  if  he  presume  upon  it,  and  enter  into 
temptation  without  necessity,  and  conceive  that  because  his  spi- 
ritual enemies  appear  weak,  he  shall  of  necessity  overcome  them; 
if  he  neglect  to  use  the  proper  means  of  grace,  such  as  searching 
the  Scriptures  and  prayer  to  God,  he  shall  fall :  God  will  leave 


249.1  ISRAEL  DISCOMFITED  BY  THE  MEN  OF  AT.  571 

him  to  himself,  that  he  may  learn  by  bitter  experience  his  own 
weakness,  and  "no  more  be  high-minded,  but  fear^" ] 

But  their  discomfiture  was  owing  to  another  cause — 

[God  had  forbidden  that  any  one  should  take  to  himself 
any  of  the  spoils  of  Jericho :  but  one  man,  (how  astonishing 
was  it  that  only  one  amongst  all  the  hosts  of  Israel  was  found 
to  transgress  the  command !)  tempted  by  the  sight  of  a  costly 
Babylonish  garment  and  some  silver,  and  a  wedge  of  gold, 
secreted  thenfl  for  his  own  use".  This  sin  was  imputed  to  the 
whole  nation,  and  visited  upon  them  aU.  God  had  declared, 
that,  if  any  such  iniquity  were  committed,  the  whole  camp  of 
Israel,  as  well  as  the  guilty  individual,  should  be  accursed"^;  and 
now  the  curse  was  inflicted  upon  all ;  so  that  if  the  whole  host 
of  Israel  had  gone  against  Ai,  they  would  have  been  discom- 
fited, even  as  the  small  detachment  was.  To  this  the  failure 
of  the  expedition  is  ascribed  by  God  himself^. 

And  to  what  are  we  to  ascribe  the  calamities  inflicted  on 
our  nation,  the  reverses  experienced,  and  the  losses  sustained, 
in  this  long-protracted  war  ?  Is  it  not  to  our  sins,  which  have 
incensed  God  against  us?  We  all  acknowledge  the  greatness  of 
our  national  sins,  but  forget  to  notice  our  own  personal  iniqui- 
ties ;  whereas,  if  we  saw  every  thing  as  God  sees  it,  we  should 
probably  see,  that  our  own  personal  guilt  has  contributed  in 
no  small  degree  to  bring  down  the  divine  judgments  upon  us. 
Because  we  are  mere  individuals,  we  think  that  our  transgres- 
sions can  have  had  but  little  influence  in  matters  of  this  kind  : 
but  did  not  Said's  violation  of  the  covenant  he  had  made  with 
the  Gibeonites,  occasion,  many  years  afterwards,  a  famine  of 
three  years'  continuance *^?  And  did  not  David's  numbering  of 
the  people  occasion  a  pestilence,  to  the  destruction  of  seventy 
thousand  of  his  subjects s?  But  these  offenders,  it  may  be  said, 
were  kings ;  whereas  we  are  obscure  individuals.  And  was  not 
Achan  an  obscure  individual?  Yet  behold,  how  one  single  act 
of  sin,  an  act  too  which  would  not  have  been  considered  as  very 
heinous  amongst  ourselves,  stopped  in  a  moment  the  course  of 
Israel's  victories,  and  turned  them  into  shameful  defeat !  Let 
this  point  be  duly  considered  in  reference  to  ourselves ;  and  let 
us  learn,  that  abstinence  from  sin  is  an  act  no  less  of  patriotism, 
than  of  piety.] 

i*  This  is  taught  us  in  PhU.  ii.  12,  13.  which  says,  "Work,  &c. 
and  God  will  render  your  efforts  effectual :  but  work,  not  with  self- 
confidence,  but  with  fear  and  trembling,  because  all  your  strength  is 
in  God  ;  and  if  by  pride  or  negligence  you  provoke  him  to  withhold 
his  aid,  you  can  never  succeed." 

ever.  21.  djosh.^vi.  18.  ^  yer.  11,  12. 

f  2  Sam.  xxi.  1.  e  2  Sam.  xxiv.  10—15. 


572  JOSHUA,  VII.  8.  [249. 

The  defeat  coming  so  unexpectedly,   we  do  not 
wonder  at, 

II.  Joshua's  distress — 

His  conduct  on  this  occasion  was  by  no  means 
unexceptionable — 

\_The  manner  in  tvhich  he  complained  to  God  reflected  even 
upon  the  Deity  himself;  "  O  Lord  God,  wherefore  hast  thou 
at  all  brought  this  people  over  Jordan,  to  deliver  us  into  the 
hand  of  the  Amorites  to  destroy  us?"  Alas!  alas!  Is  this 
Joshua,  that  thus  accuses  the  Most  High  God  of  cruelty  and 
treachery  ?  Lord,  what  is  man !  What  mil  not  the  best  of 
men  do,  if  left  by  thee  to  the  workings  of  their  own  corruption ! 
Such  had  been  the  language  of  the  murmuring  Israelites  on 
many  occasions :  but  we  readily  confess  that  Joshua,  though 
he  spake  their  sentiments,  was  by  no  means  actuated  by  their 
rebellious  spirit:  yet  he  was  wrong  in  entertaining  for  a  moment 
such  a  thought.  His  distrust  of  God  also  was  highly  unbe- 
coming ;  "  Would  to  God  we  had  been  content,  and  dwelt  on 
the  other  side  Jordan ! "  What,  dost  thou  so  readily  relinquish 
the  possession  of  Canaan,  because  of  this  single  check  ?  Thou 
art  afraid  that  "  all  the  inhabitants  of  the  land,  hearing  of  this 
defeat,  will  be  emboldened  to  environ  you  around,  and  to  cut 
off  the  name  of  Israel  from  the  earth  : "  but  hast  thou  so  soon 
forgotten  all  the  wonders  that  God  has  wrought  in  order  to 
bring  thee  into  Canaan,  and  all  that  he  has  promised  in  relation 
to  the  ultimate  possession  of  it  1  "  Is  God's  hand  shortened, 
that  he  cannot  save,  or  his  ear  heavy,  that  he  cannot  hear  ? " 
"  Has  he  at  last  forgotten  to  be  gracious,  and  shut  up  his  loving- 
kindness  in  displeasure?"  Alas!  Joshua,  "this  is  thine  infir- 
mity." But  it  is  an  iniirmity  incident  to  the  best  of  men  under 
great  and  unexpected  misfortunes.  We  are  but  too  apt  to  give 
way  to  murmuring  and  desponding  thoughts,  both  in  relation  to 
our  temporal  and  spiritual  concerns,  when  we  should  be  rather 
encouraging  ourselves  with  the  recollection  of  past  mercies,  and 
pleading  vnth  God  his  promises  of  more  effectual  aid ] 

Yet  on  the  whole  there  was  much  in  it  to  be  ad- 
mired— 

[We  cannot  but  highly  applaud  the  concern  he  expressed 
for  the  loss  of  so  many  lives.  Common  generals  would  have 
accounted  the  loss  of  thirty-six  men  as  nothing :  but  "  the  blood 
of  Israel  was  precious  in  the  sight"  of  Joshua.  We  might  have 
expected  that  he  would  have  blamed  the  spies  for  deceiving  him 
in  relation  to  the  strength  of  the  city ;  and  have  punished  the 
soldiers  for  cowardice :  but  he  viewed  the  hand  of  God,  rather 
than  of  man,  in  this  disaster :  and  this  led  to  (what  also  we  much 


249.]  ISRAEL  DISCOMFITED  BY  THE  MEN  OF  AI.  573 

admire)  his  humiliation  before  God  on  account  of  it.  This  was 
very  deep  :  "he  rent  his  clothes,  and  fell  to  the  earth  upon  his 
face  before  the  ark  of  the  Lord  until  the  even-tide,  he  and  the 
elders  of  Israel,  and  put  dust  upon  their  heads  ^."  He  had  seen 
on  many  occasions  how  Moses  and  Aaron  had  succeeded  in 
averting  the  divine  displeasure  from  the  people  ;  and,  in  concert 
with  the  elders,  he  now  tried  the  same  means :  and  we  may  con- 
fidently say,  that,  if  all  the  hosts  of  Israel  had  been  defeated, 
this  was  the  sure  way  to  retrieve  their  affairs.  But  his  tender 
regard  for  the  honour  of  God  was  that  which  eminently  distin- 
guished him  on  this  occasion  ;  "  O  Lord,  what  wilt  thou  do 
unto  thy  great  name^?"  This  was  the  plea  which  Moses  had 
often  used'',  and  to  which  God  had  paid  especial  regard':  and 
the  man  that  feels  it  in  his  soul,  and  urges  it  in  sincerity  and 
truth,  can  never  be  ultimately  foiled. 

O  that  such  were  the  disposition  and  conduct  of  our  whole 
nation  at  this  time !  But  alas  !  we  hear  of  numbers  slaughtered, 
without  any  emotion.  We  have  fasts  appointed  ;  but  how  few 
are  there  who  observe  them  with  such  humiliation  as  that  be- 
fore us  !  It  is  true,  the  honour  of  God's  name,  I  fear,  is  but 
little  interested  in  our  success :  perhaps  it  is  rather  interested 
in  the  destruction  of  such  an  ungrateful  and  rebellious  people 
as  we  are.  But  in  relation  to  his  Church  and  the  advancement 
of  religion  amongst  us,  his  honour  is  concerned ;  because  he  has 
bestowed  on  us  advantages  equal,  if  not  superior,  to  any  that 
are  enjoyed  elsewhere  on  the  face  of  the  whole  earth.  Here 
then  we  may,  and  should,  plead  the  honour  of  his  name :  he 
expects  us  to  lay  to  heart  the  abounding  of  iniquity  in  the 
midst  of  us ;  and  takes  it  ill  at  our  hands  that  there  are  so  few 
who  "  mourn  for  the  afflictions  of  Joseph"","  and  "  cry  for  the 
abominations  of  Israel"."  Let,  however,  the  example  of 
Joshua  and  the  elders  be  impressed  upon  our  minds,  and  serve 
as  a  pattern  for  our  future  imitation.] 

Improvement — 

[Let  us  not  confine  our  attention  to  public  calamities,  but 
turn  it  to  those  afflictions  which  are  personal  and  domestic. 
In  this  history  we  may  behold  the  source  and  remedy  of  all  the 
evil  that  can  come  upon  us. 

That  God,  in  some  particular  case,  may  afflict  his  people,  as 
he  did  Job,  for  the  magnifying  of  his  own  power,  and  the  fur- 
therance of  their  welfare,  we  acknowledge :  but  yet  we  never 
can  err  in  tracing  our  afflictions  to  sin,  as  their  procuring  cause  : 
and,  if  only  they  be  the  means  of  discovering  and  mortifying 
our  corruptions,  we  shall  have  reason  to  number  them  amongst 
the  richest  mercies  we  ever  received 

h  ver.  6.        i  ver.  9.        ^  Exod.  xxxii.  12.  Numb.  xiv.  15,  16. 
1  Ezek.  XX.  9.  ^  Amos  vi.  6.  "  Ezek.  ix.  4. 


574.  JOSHUA,  VII.  19,  20.  [250. 

Let  us  then  inquire  of  the  Lord,  "  Wherefore  he  contendeth 
with  us  ? "  Let  us  set  ourselves  diligently  to  search  out  our 
iniquities ;  and  let  us  beg  of  God  to  discover  them  to  us,  that 
no  one  sin  may  remain  unrepented  of  and  unmortified. 

If  in  any  thing  we  have  been  overcome  by  our  spiritual 
enemies,  let  us  not  reflect  upon  God,  as  though  he  had  tempted 
us  to  sin;  nor,  on  the  other  hand,  let  us  distrust  him,  as  though 
he  were  either  unable  or  unwilling  to  deliver  us :  but  let  us 
humble  ourselves  before  liim,  remembering  that  he  is  still  full 
of  compassion  and  mercy ;  and  relying  on  that  gracious  invi- 
tation, "  Return,  ye  backsliding  children,  and  I  will  heal  your 
backslidings,  and  love  you  freely."] 


CCL. 

achan's  guilt  and  punishment. 

Josh.  vii.  19,  20.  And  Joshua  said  unto  Achan,  My  son,  give, 
I  pray  thee,  glory  to  the  Lord  God  of  Israel,  and  make  con- 
fession unto  him;  and  tell  me  now  lohat  thou  hast  done; 
hide  it  not  from  me.  And  Achaii  ansivered  Joshua,  and  said, 
Indeed  I  have  simied  against  the  Lord  God  of  Israel,  and 
thus  and  thus  have  I  done. 

THE  rise,  and  progress,  and  termination  of  sin, 
afford  as  interesting  a  subject,  as  any  that  can  be 
presented  to  our  view.  It  is  exhibited  to  us  by  St. 
James  in  few  words,  and  with  remarkable  precision: 
"  Man  is  drawn  away  of  his  own  lust,  and  enticed  : 
then,  when  lust  hath  conceived,  it  bringeth  forth 
sin ;  and  sin,  when  it  is  finished,  bringeth  forth 
death  ^"  Here  we  see  the  whole  process  :  the  inward 
corruption  of  the  heart  is  first  drawn  forth  by  some 
enticing  object ;  the  desire  of  gratification  is  then 
formed,  and  the  determination  to  attain  it  fixed.  Then 
comes  the  act  whereby  it  is  attained ;  and  then 
death,  the  bitter  consequence  of  sin,  inevitably  fol- 
lows. On  this  passage  the  history  before  us  is  an 
instructive  comment.  Achan  saw  a  goodly  Babylo- 
nish garment,  with  two  hundred  shekels  of  silver,  and 
a  wedge  of  gold,  and  coveted  them  :  then  he  took 
them,  contrary  to  the  divine  command ;  and  then 
the  penalty  of  his  transgression  was  inflicted  on  him. 

In  discoursing  on  this  event,  we  would  call  your 
attention  to, 

*  Jam.  i.  14,  15. 


250.]  achan's  guilt  ani>  punishment.  575 

I.   His  guilt — 

This  act  of  his  had  been  perpetrated  with  so  much 
caution,  that  it  was  unperceived  by  any  human  being. 
The  consequences  of  it  were  felt  in  the  divine  dis- 
pleasure ;  but  what  evil  had  been  committed,  or  by 
whom,  no  one  knew.  How  then  was  it  detected  ? 
How  was  the  offence  brought  home  to  Achan  ?  His 
guilt  must  be  proved,  before  he  can  be  punished : 
nay,  there  must  be  two  witnesses,  or  testimony 
equivalent  to  that  of  two  witnesses,  before  he  can  be 
put  to  death ^.  Behold  then  by  what  means  his  guilt 
was  ascertained :  it  was  proved, 

1.  From  unquestionable  testimony — 

[Though  the  matter  was  altogether  hidden  irom  man,  it  was 
known  to  the  omniscient,  omnipresent  God.  "  The  darkness 
is  no  darkness  to  him  ;  but  the  night  and  the  day  are  both 
alike."  God's  eye  was  upon  him,  whilst  he  thought  that  no 
eye  could  see  him:  and  God  himself  gave  the  information 
against  him.  He  declared  to  Joshua  what  the  true  reason 
was  of  his  displeasure,  and  of  Israel's  defeat.  But  though 
he  revealed  the  fact,  he  did  not  name  the  person  that  had 
committed  it,  but  left  that  to  be  discovered  in  a  way  more 
impressive  to  the  nation,  and  more  merciful  to  the  offender, 
(inasmuch  as  it  gave  him  time  for  repentance  and  voluntary 
acknowledgment,)  summoning  the  whole  nation,  as  it  were, 
before  him,  first,  by  their  tribes,  that  he  might  point  out  to 
which  tribe  the  offender  belonged ;  then,  by  their  families  ; 
then,  by  their  households  ;  and  lastly,  by  their  individual  per- 
sons :  and  thus  by  four  successive  lots  he  fastened  upon  Achan 
as  the  guilty  person.  Never  was  there  a  more  striking  com- 
ment than  this  on  those  words  of  David,  "  Evil  shall  hunt  the 
wicked  man  to  overthrow  him'^."  The  offender  was  out  of 
sight ;  but  his  steps  were  traced  with  unerring  certainty :  the 
first  lot  shewed,  that  liis  scent,  if  I  may  so  express  myself,  was 
found ;  and,  when  found,  was  followed  with  undeviating  steadi- 
ness, and  irresistible  rapidity;  till  at  last  the  criminal  was 
seized,  a  lawful  prey,  a  just  victim  to  the  divine  displeasure.] 

2.  From  personal  confession — 

[The  testimony  of  God  would  of  itself  have  been  sufficient; 
because  he  could  neither  deceive  nor  be  deceived.  But,  as  it 
was  intended  that  the  offender  should  be  made  a  pubHc  monu- 
ment of  divine  justice,  and  be  held  up  as  a  warning  to  the  whole 
nation,  it  was  desirable  that  other  proofs  of  Achan's  guilt  should 
be  adduced,  sufficient  to  convince  the  most  scrupiilous,  and 

b  Deut.  xvii.  6.  "=  Ps.  cxl.  11. 


576  JOSHUA,  VII.   19,  20.  [250. 

satisfy  the  most  partial.  Behold  then,  Achan  himself  supplies 
a  testimony  which  none  could  controvert  or  doubt :  he  bears 
witness  against  himself. 

Joshua,  assm*ed  that  God  had  fixed  upon  the  guilty  person, 
entreats  the  offender  to  declare  openly  wherein  he  had  trans- 
gressed. And  here,  we  cannot  but  admire  the  tenderness  of 
Joshua's  address.  He  insults  not  over  Achan,  nor  loads  him 
with  reproaches;  but,  as  a  compassionate  father,  beseeches  him 
to  acknowledge  the  truth  of  God's  testimony,  and  to  "give 
glory  to  him  by  confessing  "  his  crime.  This  indeed  was  known 
to  Joshua,  and  might  have  been  specified  by  him ;  but  it  could 
not  be  proved  ;  and  therefore  he  wishes  to  hear  it  from  Achan's 
own  mouth ;  more  particularly  as  a  confession  of  it  would  ho- 
nour God  in  the  sight  of  all ;  it  would  glorify  his  omniscience 
in  discovering,  his  holiness  in  hating,  and  his  justice  in  punish- 
ing the  iniquity  which  had  been  committed. 

Achan,  convinced  that  any  further  attempt  to  conceal  his 
guilt  would  be  in  vain,  confessed  it,  and  that  too  with  an  in- 
genuousness and  fulness,  which  would  have  given  us  hopes 
concerning  him,  if  the  confession  had  not  been  extorted  from 
him  by  a  previous  discovery.] 

On  this  testimony,  sentence  might  well  have  been 
passed  and  judgment  executed.  Nevertheless,  that 
no  doubt  might  remain  on  any  mind,  it  was  further 
desirable  that  his  guilt  should  be  ascertained  also,  as 
it  eventually  was, 

3.  From  corroborating  facts — 
[It  has  sometimes  been  found  that  persons  have  unjustly 
accused  themselves  :  but  it  was  not  so  in  this  case :  for  Achan, 
in  confirmation  of  his  word,  told  them  where  they  might  find 
the  stolen  property.  A  messenger  is  sent ;  the  property  is 
found ;  the  proofs  of  his  guilt  are  exhibited  before  the  Lord 
and  in  the  sight  of  all  Israel.  To  this  testimony  nothing  was 
wanting,  nothing  could  be  added.  The  truth  of  God  was  ma- 
nifest, and  the  equity  of  his  judgments  was  demonstrated: 
and  nothing  now  remained  but  to  execute  on  the  offender  the 
punishment  he  had  deserved.] 

Proceed  we  now  to  notice, 

II.  His  punishment — 

God  had  before  declared  that  any  person  who 
should  take  to  himself  any  part  of  the  spoils  of 
Jericho  should  be  accursed''  :  and,  after  the  trans- 
gression had  been  committed,  he  declared  that  he 
would  no  more  be  with  his  people  till  they  should 

d  Josh.  vi.  18,  19. 


250.1  achan's  guilt  and  punishment.  577 

have  destroyed  the  accursed  person,  and  every  thing 
belonging  to  him,  from  among  them^  No  option 
therefore  remained  to  Joshua,  but  to  execute  the 
sentence  according  to  God's  command. 

The  sentence,  though  dreadful,  was  not  too  severe — 
[Achan,  with  all  his  children,  and  his  cattle,  were  stoned  to 
death,  and  afterwards,  with  his  tent  and  stolen  property  and 
every  thing  belonging  to  him,  consumed  by  fire.  Now  it  is 
true,  that  God  had  expressly  forbidden  that  parents  or  children 
should  be  put  to  death  for  each  other's  iniquities^:  but  God  is 
not  restrained  by  the  laws  which  he  gives  to  man ;  he  may  alter 
or  reverse  them  as  he  sees  good  :  and  in  the  present  instance  he 
was  fully  justified  in  the  sentence  he  pronounced.  The  sin  that 
had  been  committed,  was  pecuKarly  heinous.  View  it  in  itself; 
it  was  a  sacrilegious  robbing  of  God,  who  had  ordered  the  gold 
and  the  silver  to  be  appropriated  to  his  use  in  the  sanctuary. 
View  it  in  its  circumstances ;  it  was  committed  immediately 
after  a  most  solemn  surrender  of  himself  to  God  by  circum- 
cision and  at  the  paschal  feast,  and  at  the  very  instant  that  God 
had  magnified  his  power  and  love  in  causing  the  walls  of  Jericho 
to  fall  at  the  sound  of  rams'  horns  and  the  people's  shout. 
Had  Achan  scaled  the  walls  of  Jericho  and  gained  the  spoils  by 
liis  own  sword  at  the  peril  of  his  life,  it  would  have  been  some 
little  extenuation  of  his  crime :  but  God  had  disarmed  his 
enemies,  and  made  them  like  sheep  for  the  slaughter  :  and 
therefore  to  rob  him  of  the  spoils  was  the  basest  ingratitude. 
In  a  word,  it  was  direct  atheism;  for  the  very  idea  that  he 
could  hide  the  matter  from  God  was  a  practical  denial  of  his 
omnipresence.  View  it,  lastly,  in  its  effects ;  what  evil  it  had 
brought  upon  the  whole  nation;  what  a  calamitous  defeat, 
accompanied  wdth  the  loss  of  six  and  thirty  Israelites ;  and 
what  inconceivable  misery  it  woidd  have  entailed  upon  the 
whole  nation,  if  it  had  not  been  duly  punished,  even  the  entire 
loss  of  God's  favour,  and  the  utter  destruction  of  all  the  people. 
View  the  transaction,  I  say,  in  this  light,  and  the  punishment, 
awful  as  it  was,  will  be  acknowledged  just :  he  who  sought  in 
this  manner  the  destruction  of  every  family  in  Israel,  miglit 
well  be  destroyed  together  with  his  owai  family. 

If  our  proud  heart  still  rise  against  the  sentence,  let  us 
silence  every  objection  wdth  this  unanswerable  question,  "  Shall 
not  the  Judge  of  all  the  earth  do  right  ?  "] 

The  execution  of  it  was  calculated  to  produce  the 
best  effects — 

[It  was  necessary  that,  in  the  commencement  of  this  new 
scene  of  things,  the  people  should  know  what  a  God  they  had 

e  ver.  12,  13,  15.  f  Deut.  xxiv.  16. 

VOL.  II.  p  p 


578  JOSHUA,  VII.  19,  20.  [250. 

to  do  with ;  and  that,  whilst  they  learned  from  his  mercies  how 
greatly  he  was  to  be  loved,  they  might  learn  also  from  his 
judgments  how  greatly  he  was  to  be  feared.  This  lesson  they 
were  now  effectually  taught :  they  could  not  but  see  that  "  God 
is  greatly  to  be  feared,  and  to  be  had  in  reverence  by  all  them 
that  are  round  about  him."  To  impress  this  lesson  more 
deeply  on  their  minds,  an  heap  of  stones  was  raised  over  the 
ashes  of  this  unhappy  family ;  that,  as  a  lasting  memorial  of 
God's  indignation  against  sin,  it  might  declare  to  all  future 
generations,  that  "  it  is  a  fearful  thing  to  fall  mto  the  hands 
of  the  living  God." 

Now  if  we  consider  what  incalculable  benefit  was  likely  to 
arise,  not  only  to  the  people  then  existing,  but  to  all  futm'e 
generations,  from  that  act  of  severity,  and  that  the  good  issuing 
from  it  would  in  many  instances  be,  not  merely  temporal  in 
relation  to  their  bodies,  but  spiritual  also  and  eternal  in  rela- 
tion to  their  souls,  we  shall  see  that  severity  to  them  was  kind- 
ness to  millions;  and  that  therefore  the  punishment  inflicted 
on  them  comported  no  less  with  the  goodness  of  God  than 
with  the  sterner  rights  of  justice.] 

That  we  may  gather  yet  further  instruction  from  the 
history,  let  us  behold  in  it, 
1.  The  deceitfulness  of  sin — 
[Achan  at  first  contemplated  only  the  satisfaction  he 
should  feel  in  possessing  the  Babylonish  garment,  and  the 
comforts  which  the  gold  and  silver  would  procure  for  him.  The 
ideas  of  shame  and  remorse  and  misery  were  hid  from  him  ;  or, 
if  they  glanced  through  his  mind,  they  appeared  as  visionary, 
and  unworthy  of  any  serious  attention.  But  O !  with  what 
different  thoughts  did  he  contemplate  his  gains,  when  inqui- 
sition was  made  to  discover  the  offender!  or,  if  at  first  he 
thought  that  the  chances  were  so  much  in  his  favour,  as  to  pre- 
clude all  fear  of  discovery,  how  would  he  begin  to  tremble  when 
he  saw  that  his  own  tribe  was  selected  as  containing  the  guilty 
person !  How  would  his  terror  be  increased  when  he  saw  his 
own  family  pointed  out !  and  what  dread  would  seize  hold 
upon  him  when  the  lot  fell  upon  his  household!  Methinks, 
when  the  different  members  of  that  household  came  before  the 
Lord,  it  might  have  been  seen  clearly  enough  who  the  guilty 
person  was,  by  the  paleness  of  his  cheeks  and  the  trembling  of 
his  limbs.  What  now  becomes  of  all  his  expected  enjo;)anents, 
when  once  he  is  detected  ?  With  what  different  eyes  does  he 
view  the  garment  and  the  money  wlien  brought  forth  before 
the  people,  from  what  he  did  wlicn  first  he  coveted  them  in 
the  house  of  their  owner !  how  glad  would  he  now  be  if  he 
could  recall  the  act,  which  had  tlms  brought  him  to  shame  and 
ruin  !     Thus   then  will  it  be  with  all  who  violate  the  laws 


250.1  achan's  guilt  and  punishment.  579 

of  God.  The  seducer,  the  whoremonger,  the  adulterer,  the 
thief,  thinks  of  nothing  at  first  but  the  pleasure  he  shall 
receive  in  the  gratification  of  his  lusts ;  and  congratulates  himself 
on  the  attaimnent  of  his  wishes :  but  he  has  no  sooner  attained 
his  object,  than  he  begins  to  be  filled  with  apprehensions  of  a 
discovery  :  he  is  carried  on  perhaps  by  the  impetuosity  of  liis 
passions ;  but  he  is  a  stranger  to  peace.  Perhaps  he  silences 
his  convictions,  and  follows  his  sinful  ways  without  much  com- 
punction :  but  it  will  not  be  always  so  :  there  is  a  time  coming 
when  he  will  view  liis  gratifications  with  other  eyes  ;  or  if  he 
be  so  blinded  by  the  devil  as  to  make  light  of  sin  unto  the 
last,  his  illusions  will  vanish  the  very  instant  that  his  soul  is 
departed  from  the  body.  For  the  most  part,  that  is  found 
true  which  is  spoken  of  hypocrites  in  the  book  of  Job ;  "  Though 
wickedness  be  sweet  in  his  mouth,  though  he  hide  it  under  his 
tongue ;  though  he  spare  it,  and  forsake  it  not,  but  keep  it  still 
vnthin  his  mouth ;  yet  his  meat  in  his  bowels  is  timied,  it  is 
the  gall  of  asps  within  him^."  How  awfully  was  this  expe- 
rienced by  our  first  parents !  When  tempted  to  eat  of  the 
forbidden  tree,  they  thought  of  nothing  but  the  delicious 
flavour  of  the  fruit,  and  the  prospect  of  being  made  "  wise  as 
gods."  But  they  were  soon  convinced,  by  bitter  experience, 
that  "  to  regard  lying  vanities  was  to  forsake  their  owai 
mercies."  Some  indeed,  by  continuance  in  sin,  are  become 
"  past  feeling,  having  their  consciences  seared  as  with  an  hot 
iron  : "  but  death  and  judgment  will  speedily  undeceive  them, 
and  the  wrath  of  an  almighty  God  shall  teach  them,  that  "  sin 
was  indeed  exceeding  sinful."] 

2.  The  certainty  of  its  exposure — 

[It  is  profitable  to  observe  how  often  God  interposes  to 
discover  the  hidden  iniquities  of  mankind.  Some  sins  in  par- 
ticular appear  to  engage  him  in  more  decided  hostility  against 
the  perpetrators  of  them.  I  refer  more  especially  to  murder 
and  adultery.  The  interest  which  the  guilty  persons  feel  in 
concealing  their  iniquity  makes  them  as  cautious  as  possible  to 
prevent  discovery:  yet  is  their  very  caution  oftentimes  the 
cause  of  their  detection.  To  such  sinners  we  may  almost 
universally  address  that  solemn  warning,  "  Be  sure  your  sin 
will  find  you  out."  It  not  unfrequently  happens  that  men  are 
so  harassed  in  their  minds,  as  no  longer  to  be  able  to  conceal 
their  guilt :  like  Judas,  they  cast  back  the  wages  of  their 
iniquity,  and  court  even  death  itself,  by  their  own  hand,  or  by 
the  hand  of  a  public  executioner,  as  a  relief  from  the  torment 
of  a  guilty  conscience.  But  be  it  so :  they  hide  their  wicked- 
ness fi-om  man :  but  can  they  hide  it  from  God  ?  Is  there  "  any 
darkness  or  shadow  of  death  where  the  workers  of  iniquity  may 

s  Job  XX.  12 — 14. 
p  p  2 


580  JOSHUA,  VII.   19,  20.  [250. 

hide  themselves  ? "  No :  if  they  go  up  to  heaven,  or  clown  to 
hell,  or  flee  to  the  remotest  parts  of  the  earth,  there  does  God 
behold  them,  and  from  thence  will  he  bring  them  to  judgment. 
In  that  day  shall  the  book  of  his  remembrance  be  opened,  and 
men  shall  see  the  records  of  their  own  actions.  Then  shall  the 
proofs  of  our  guilt  be  exhibited  before  the  assembled  miiverse, 
and  we  shall  be  unable  to  utter  one  syllable  in  arrest  of  judg- 
ment. O  that  we  could  realize  the  thoughts  of  that  day!  What 
a  day  will  it  be,  when  the  secrets  of  all  hearts  shall  be  exposed 
to  view,  and  every  hidden  abomination  be  brought  to  light ! 
Happy,  happy  they,  who  in  that  day  shall  be  fomid  to  have  an 
interest  in  Christ,  and  in  whom  his  love  and  mercy  shall  be  for 
ever  magnified  !  Now  since  it  is  certain  that  our  sins  will 
sooner  or  later  find  us  out,  let  us  consider  how  we  shall  view 
them  in  that  day  :  and,  as  we  would  not  now  commit  a  scanda- 
lous iniquity  in  the  sight  of  a  fellow-creature,  lest  he  should 
proclaim  our  wickedness,  so  let  us  bear  in  mind  that  there  is 
One,  "  unto  whom  all  things  are  naked  and  oj^ened,"  and  who 
has  declared  that  he  "will  bring  to  light  the  liidden  things  of 
darkness,  and  make  manifest  the  counsels  of  the  heart." 
Surely,  however  skilfully  we  conceal  our  abominations  now,  he 
will  be  a  swift  witness  against  us  in  that  day  to  our  everksting 
confusion.] 

3.  The  awfulness  of  its  award — 
[Who  does  not  shudder  at  the  thought  of  that  vengeance 
which  was  executed  on  Achan  and  his  family  ?  Wlio  does  not 
see  how  hot  the  indignation  of  God  against  sin  was,  when  the 
sin  of  one  single  person  prevailed  more  to  incense  him  against 
the  whole  nation,  than  the  innocence  of  the  whole  nation  did 
to  pacify  his  wrath  against  the  individual,  and  when  nothing 
but  the  most  signal  punishment  of  the  individual  could  recon- 
cile him  to  the  nation  to  which  he  belonged  ?  Yet  was  all  this 
but  a  faint  shadow  of  the  indignation  which  he  will  manifest  in 
a  future  world.  Surely  we  should  profit  from  such  a  history  as 
this :  we  should  learn  to  dread  the  displeasure  of  the  Almighty, 
and  to  glorify  him  now  by  an  ingenuous  confession,  that  he 
may  not  be  glorified  hereafter  in  our  eternal  condemnation. 

Hear  ye  then.  Brethren,  what  the  weeping  prophet  speaks 
to  us  in  the  name  of  the  Lord  :  "  Hear  ye,  and  give  ear  ;  be 
not  proud,  for  the  Lord  hath  spoken.  Give  glory  to  the  Lord 
your  God,  before  he  cause  darkness,  and  before  your  feet 
stumble  upon  the  dark  mountains,  and  while  ye  look  for  light, 
he  tvun  it  into  the  shadow  of  death,  and  make  it  gross  darkness. 
But,  if  ye  will  not  hear,  my  soul  shall  weep  in  secret  places  for 
your  pride  ;  and  mine  eyes  shall  weep  sore,  and  run  down  with 
tears"  for  the  destruction  and  misery  that  shall  come  upon  you''. 

^  Jar,  xiii.  15 — 17. 


251. l  PERSEVERING  ZEAL  RECOMMENDED.  581 

Blessed  be  God,  though  Achan's  confession  did  not  avert  punish- 
ment from  him,  ours  shall  from  us,  provided  it  be  truly  inge- 
nuous, and  deeply  penitential.  The  Lord  Jesus  Christ  never  yet 
spurned  fr'om  his  feet  a  weeping  penitent.  lie  shed  his  blood 
even  for  the  chief  of  sinners,  and  "  will  save  to  the  uttermost 
all  who  come  unto  God  by  him."  But  confession  on  our  part 
is  indispensable  :  his  word  to  us  is,  "  Return,  thou  backsliding 
sinner,  saith  the  Lord,  and  I  will  not  cause  mine  anger  to  fall 
upon  you ;  for  I  am  merciful,  saith  the  Lord,  and  I  will  not 
keep  anger  for  ever:  Only  achnmoledge  thine  iniquiti/\"  Let 
us  but  do  this  aright,  and  we  shall  soon  be  enabled  to  say  with 
the  Psalmist,  "  I  said,  I  will  confess  my  transgressions  unto  the 
Lord ;  and  so  thou  forgavest  the  iniquity  of  my  sin."] 

i  Jer.  iii.  12,  13. 

CCLL 

PERSEVERING    ZEAL    RECOMMENDED. 

Josh.  viii.  26.  Joshua  dreiv  not  his  hand  hack,  whereioith  he 
stretched  out  the  spear,  until  he  had  utterly  destroyed  all  the 
inhabitants  of  Ai. 

WHATEVER  instruments  God  is  pleased  to  make 
use  of,  it  is  by  his  hand  alone  that  any  thing  is 
wrought :  and  he  will  be  seen  in  his  works.  For  this 
end,  he  has  frequently  appointed  such  means  to  be 
used,  as  had,  in  reality,  not  the  smallest  degree  of  fit- 
ness to  the  end  proposed ;  and  which  were  of  no  other 
use,  than  to  direct  the  eyes  of  men  to  him  as  the  true 
agent,  and  to  constrain  them  to  acknowledge  him  in 
the  effects  produced.  The  stretching  forth  of  Moses' 
rod  neither  had,  nor  could  have,  any  direct  influence 
in  producing  the  plagues  of  Egypt,  or  in  opening  a 
passage  through  the  depths  of  the  sea :  but  it  marked, 
in  the  most  signal  manner,  the  power  of  Almighty 
God,  who  had  engaged  to  accomplish  his  wonders  by 
those  means.  Thus  it  was,  that  God  decreed  to  give 
to  Joshua  the  victory  over  Ai,  by  the  stretching  forth 
of  his  spear.  The  Israelitish  host  had  been  repulsed 
before  Ai:  but  now  they  were  ordered  to  attack  it 
again.  Means  of  every  kind  were  to  be  used,  as  if 
the  victory  were  to  be  gained  by  human  skill  and 
valour.  Thirty  thousand  men  were  to  be  placed  in 
ambush :   and  a  feigned  retreat  was  to  be  made,  in 


582  JOSHUA,  VIII.  20.  [251. 

order  to  draw  the  people  of  Ai  from  their  strong- 
holds, and  to  seize  upon  their  city  whilst  they  were 
pursuing  the  retreating  hosts  of  Israel.  All  this  was 
well,  according  to  the  arts  of  war:  and  all  this  was 
to  be  rendered  subservient  to  the  end  proposed.  But 
still  it  was  not  by  this  that  success  was  to  be  obtained. 
Joshua  must  stretch  forth  his  spear :  and,  though  that 
could  be  no  signal  to  direct  the  operations  of  his  army, 
(for  he  was  alone,  and  at  a  distance  from  the  army,) 
it  was  the  signal  by  which,  if  I  may  so  speak,  God 
would  act :  for  at  the  moment  that  Joshua,  according 
to  the  divine  appointment,  stretched  forth  his  spear, 
God  stirred  up  the  hosts  that  were  in  ambush  to 
execute  the  concerted  movement;  and  thus  a  speedy 
and  entire  victory  was  gained"".  But  God  would  still 
have  it  seen  that  the  success  was  owing  to  him  alone : 
and,  therefore,  Joshua  must  still  keep  his  arm  and 
spear  extended,  till  all  the  people  of  Ai  were  com- 
pletely destroyed. 

Now,  in  this  significant  act,  Joshua  was  both  a  type 
and  an  example  :  and  in  it  we  see, 

I.  How  our  Great  Captain  interests  himself  for  us — 

Joshua  was  a  very  eminent  and  distinguished  type 
of  Christ — 

[To  him  was  committed  the  oiRce  of  leading  God's  chosen 
people  into  Canaan.  Moses  might  conduct  them  through  the 
wilderness;  but  he  could  not  bring  them  into  the  promised 
land.  He  represented  the  Law,  which  serves  as  a  rule  of  con- 
duct, but  can  give  no  man  a  title  to  heaven.  He  must  give 
up  this  honour  to  Joshua,  who  was  raised  up  of  God  for  this 
purpose,  to  subdue  their  enemies  before  them,  and  to  put 
them  into  the  possession  of  the  promised  inheritance.  His 
very  name  was  changed,  in  reference  to  his  appointment,  from 
Osea  to  Jehoshua;  which  is  a  compound  of  Jah  Osea,  and 
signifies  '  divine  saviour^.'  His  name,  thus  altered,  is  the  very 
same  with  that  of  Jesus,  whose  type  he  was.    And  no  less  than 

^  The  second  night  before  the  battle,  Joshua  was  with  the  army, 
arranging  the  plans  of  attack  :  but  the  night  preceding  the  battle, 
and  the  whole  time  of  the  battle,  Joshua  *vas  alone  witli  God  in  the 
valley.  Compare  ver.  9,  13.  For  the  order  given  by  God  to  Joshua, 
and  its  instantaneous  effects,  see  ver.  18,  19. 

^  Numb.  xiii.  IG. 


251.1  PERSEVERING  ZEAL  RECOMMENDED-  583 

twice  in  the  New  Testament  is  his  name  translated  "  Jesus," 
when  it  should  rather,  for  distinction  sake,  have  been  trans- 
lated "  Joshua'^;"  and  both  times  in  reference  to  his  conducting 
the  children  of  Israel  into  Canaan.  He  was  the  ostensible 
leader  of  the  Lord's  people :  but  the  Lord  Jesus  Christ  was  the 
real  "  Captain  of  the  host : "  and  before  Joshua  had  fought  one 
battle  in  the  land,  the  Lord  Jesvis  Christ  appeared  to  him  in  a 
visible  shape  as  a  warrior,  and  made  known  to  him,  that  he 
held  but  the  second  place,  and  that  the  Messiah  himself  was, 
in  truth,  "  the  Leader  and  Commander  of  the  people"^."  Agree- 
ably to  this  appointment,  the  Lord  Jesus  Christ  is  called 
"  the  Captain  of  our  salvation^,"  and  is  declared  to  be  "  exalted 
of  God  to  be  a  Prince,  and  a  Saviour,  that  he  may  give  re- 
pentance to  Israel,  and  forgiveness  of  sins^."  In  fact,  it  is 
through  him  alone  that  any  of  "  the  sons  of  God  are  brought 
to  glory  e."] 

He  was  a  type  of  Christ  in  the  very  act  we  are 
considering — 

[He  was  at  a  distance  from  the  immediate  combatants, 
and  in  the  presence  of  his  God,  with  whom  he  was,  no  doubt, 
engaged  in  fervent  intercession  for  the  people :  and  through 
him  was  the  victory  obtained.  To  the  eye  of  sense,  he  did 
nothing ;  but  to  the  eye  of  faith,  he  did  every  thing.  Thus  it 
is  that  the  Lord  Jesus  Christ  is  gone  into  heaven,  "  there  to 
appear  in  the  presence  of  God  for  us*^."  '  There  is  he  "  our 
Advocate  with  the  Father  V'  and  never  ceases  to  make  inter- 
cession in  our  behalf;  and  on  that  very  account  "  he  is,  and 
shews  himself,  able  to  save  to  the  uttermost  all  that  come  unto 
God  by  him'^."  True  it  is,  that  we  must  fight,  as  if  all  de- 
pended on  ourselves :  but  still  it  is  through  him  alone  that  we 
can  prevail :  and  whoever  he  be  that  is  finally  made  a  con- 
queror, he  is  made  so  altogether  "  through  him  that  loveth 
him':"  "  God  giveth  us  the  victory  through  our  Lord  Jesus 
Christ"^"] 

From  the  same  significant  action  we  may  see, 

IL  How  we  are  to  engage  in  combat  for  om'selves — 
Behold  the  attitude  of  Joshua,  his  spear  stretched 
out  from  the  very  commencement  of  the  battle  to  the 
close.  Who  sees  not  in  this  his  determined  purpose, 
and  his  confident  expectation  of  success  ?    Thus,  then, 

«=  Acts  vii.  45.  and  Heb.  iv.  8. 

d  Josh.  V.  14.  with  Isai.  Iv.  4.  e  Heb.  ii.  10.         f  Acts  v.  31. 

g  Heb.  ii.  10.         i'  Heb.  ix.  24.      i  1  John  ii.  1.       ^  Heb.  vii.  25. 
1  Rom.  viii.  37.  '"  1  Cor.  xv.  57.  and  2  Cor.  ii.  14. 


584-  JOSHUA,  VIII.  26.  [251. 

must  we  fight  the  Lord's  battles  against  our  spiritual 
enemies ; 

1.  With  determined  purpose — 

[A  command  is  given  us  to  destroy  them :  and,  as  in  God's 
purpose  they  are  all  devoted  to  destruction,  so  they  must  be  in 
ours.  No  truce  is  to  be  made  with  any  of  them ;  not  one  is  to  be 
spared.  We  have  enlisted  under  the  banners  of  our  Lord  Jesus 
Christ ;  and  his  battles  we  must  fight,  till  every  enemy  is  sub- 
dued before  us.  Under  whatever  discouragements  we  may 
fight,  we  must  approve  ourselves  "  good  soldiers  of  Jesus 
Christ;"  never  retreating  through  fear,  never  fainting  through 
weariness,  never  relaxing  our  eiforts  in  any  respect,  nor  ever 
dreaming  of  rest,  till  "  Satan  and  all  his  hosts  are  bruised  un- 
der our  feet"."  The  posture  of  Joshua  was  no  doubt  painful  to 
maintain;  even  as  that  of  Moses  had  been  on  a  similar  occasion, 
when  he  held  up  his  rod  on  the  hill  in  Horeb  °.  His  hands 
were  heavy,  and  he  needed  the  assistance  both  of  Hur  and 
Aaron  to  hold  them  up.  Through  their  help,  however,  he  did 
hold  them  up  till  the  going  down  of  the  sun,  and  till  Amalek 
was  discomfited  before  Israel  p.  Such  resolution  must  we  also 
possess;  and  never  draw  back  our  hand,  till  the  victory  is 
complete. 

The  importance  of  this  determination  of  heart  will  appear 
by  the  effects  produced  by  the  want  of  it  in  Joash  king  of 
Israel.  The  Prophet  Elisha  being  sick,  the  king  of  Israel 
went  to  visit  him.  The  prophet  announced  to  him  God's 
gracious  intention  to  destroy  the  Syrians,  his  powerful  and 
bitter  enemies.  The  prophet  bade  him  take  a  bow  and  arrows ; 
to  shoot  with  an  arrow,  which  should  mark  the  speed  with 
which  they  should  be  destroyed;  and  to  strike  the  arrows  on 
the  ground,  in  token  of  the  extent  to  which  success  over  them 
should  be  obtained.  But  the  king,  being  but  languid  in  his 
desires  of  victory,  and  not  very  sanguine  in  his  expectations, 
smote  the  ground  but  thrice ;  when  he  should,  with  determined 
purpose  and  joyful  confidence,  have  smitten  it  five  or  six 
times.  For  this  lukewarm  conduct  he  was  severely  reproved ; 
and  his  success  was  limited  to  the  measui'e  of  zeal  which 
he  had  expressed''.  So  shall  we  find  that  our  success  will 
exactly  correspond  with  the  zeal  with  which  we  prosecute  our 
endeavours.  I^et  us  determine  to  conquer,  and  the  victory  is 
ours:  let  our  efforts  never  be  relaxed,  and  they  shall  infallibly 
succeed  at last^] 

2.  With  confident  expectation — 

»  Rom.  xvi.  20.        "  Exod.  xvii.  9.       P  Exod.  xvii.  10 — 13, 
q  2  Kings  xiii.  15—19.  ^  Gal.  vi.  9. 


251.]  PERSEVERING  ZEAL  RECOMMENDED.  585 

[It  is  clear  that  Joshua  entertamed  no  doubts  of  final 
success :  he  was  well  assured  that  the  event  would  be  such  as 
God  had  given  him  reason  to  expect.  It  is  true,  he  could  see 
no  connexion  between  his  holding  forth  a  spear  in  the  valley, 
and  the  success  of  combatants  at  a  distance  from  him:  to  the 
judgment  of  sense  it  would  appear,  that  he  would  have  been 
better  employed  at  the  head  of  the  army,  animating  and  direct- 
ing his  men.  But  he  knew  Who  alone  could  give  the  victory, 
and  that  a  compliance  with  God's  command  was  the  surest 
means  of  obtaining  help  from  him.  Hence,  without  any  appre- 
hensions about  the  issue,  he  maintained  his  stand  before  God, 
and  held  forth  his  spear  till  all  liis  enemies  were  destroyed. 
Such  is  the  confidence  which  we  also  must  maintain,  in  all  our 
conflicts  with  sin  and  Satan.  God  has  promised  us  success ; 
and  "  what  He  has  promised,  He  is  able  also  to  perform." 
There  may  appear  to  us  but  little  connexion  between  our 
poor  efforts  and  the  destruction  of  such  mighty  foes :  but  we 
are  not  to  be  listening  to  the  suggestions  of  unbelief;  but  to 
"  be  strong  in  faith,  giving  glory  to  God."  We  should  even 
now,  by  anticipation,  see  all  our  enemies  subdued  before  vis, 
and  the  crown  of  victory  set  upon  our  heads.  "  If  God  be  for 
us,  who  can  be  against  us?"  should  be  our  triumphant  boast: 
and  we  should  hm'l  defiance  at  our  enemies,  in  the  name  of  the 
Lord  of  hosts.  Though  we  be  only  as  David,  a  stripling,  with 
a  sling  and  stone,  going  forth  against  Goliath  fully  armed  for 
the  combat,  we  should  know  in  whom  we  have  believed,  and 
advance  as  to  certain  victory.  Trusting  assuredly  in  the  pro- 
mise of  our  God,  "we  shall  not  be  ashamed  or  confounded 
world  without  end."] 

Let  me,  in  conclusion,  say  to  all  of  you, 

1.  Think  not  lightly  of  the  spiritual  warfare — 
[Every  one  amongst  us  has  a  warfare  to  maintain.  Not- 
withstanding Canaan  is  the  gift  of  God,  it  must  be  obtained 
by  a  manly  and  continued  conflict  with  our  spiritual  enemies. 
The  world,  the  flesh,  the  devil,  are  all  combined  against  us,  as 
much  as  ever  the  seven  nations  of  Canaan  were  against  God's 
people  of  old;  and  we  must  go  forth  against  them  in  the  name 
of  our  God.  We  must  not  despise  any  as  too  weak,  nor  fear 
any  as  too  strong.  Joshua  erred  in  sending  only  about  three 
thousand  men  against  Ai  in  the  first  instance,  because  the 
warriors  in  Ai  were  but  few.  His  success  against  Jericho  had 
led  him  to  indulge  an  undue  confidence  in  the  prowess  of  his 
men:  and  he  forbore  to  impose  on  any  greater  number  what 
was  deemed  both  by  him  and  them  an  unnecessary  burthen 
and  fatigue.  But  this  unhallowed  confidence  was  punished 
with  defeat:  and  afterwards  he  proceeded  with  his  whole  force, 
and  with  a  careful  attention  to  all  the  stratagems  of  war.   We, 


586  -JOSHUA,  IX.  15.  [252. 

too,  must  follow  him  in  this  respect.  There  is  no  enemy  so 
weak,  but  he  will  be  able  to  overcome  us,  if  we  indulge  a  care- 
less habit,  or  confide  in  an  arm  of  flesh.  We  must  fight  the 
good  fight  of  faith,  and  quit  ourselves  like  men  upon  the  field 
of  battle :  but  we  must,  also,  be  much  and  often  with  our  God 
"  in  the  valley^:"  there  must  we  be  holding  forth  our  hands  in 
prayer;  nor  must  we  ever  di-aw  them  back,  so  long  as  one 
single  enemy  survives.  In  this  respect  we  cannot  do  better 
than  follow  the  steps  of  David :  "  Plead  my  cause,  O  Lord, 
with  them  that  strive  with  me:  fight  thou  against  them  that 
fight  against  me.  Take  hold  of  shield  and  buckler,  and  stand 
up  for  mine  help :  draio  out  also  the  spear,  and  stop  the  way 
against  them  that  persecute  me:  say  unto  my  soul,  I  am  thy 
salvation*."  If  you  hold  forth  yom-  spear,  and  prevail  on  God 
to  draw  forth  his,  it  will  be  impossible  for  any  enemy  to  stand 
before  you.] 

2.  Cease  not  to  prosecute  it,  till  your  victory  is 
complete — 

[As  to  "  run  well  for  a  season  only"  is  the  sure  way  to 
lose  the  prize ;  so  to  fight,  however  well,  for  a  season  only,  will 
ensure  nothing  but  defeat.  You  are  told,  that  when  Moses' 
hands  hanged  down,  Anialek  prevailed:  and  it  was  only  by 
their  being  held  up  till  the  evening,  that  ultimate  success  was 
gained.  "  Be  ye  then  faitliful  unto  death,  in  order  that  ye 
may  obtain  the  crown  of  life."  "  If  any  man  draw  back,  it  is 
to  certain  and  inevitable  perdition"."  Take  the  great  Captain 
of  your  salvation  for  your  pattern:  he  never  ceased  from  his 
work,  till  he  could  say,  "It  is  finished."  Or,  if  you  would 
have  for  youi'  pattern  a  man,  who  was  of  like  passions  with 
yourselves,  then  set  Joshua  before  your  eyes;  and  let  his  posture 
in  the  presence  of  his  God  he  the  continued  posture  of  your 
soulsJ] 

s  ver.  13.  t  Ps.  xxxv.  1—3.  "  Heb.  x.  39. 


CCLII. 

Joshua's  league  with  gibeon. 

Josh.  ix.  15.     And  Joshua  made  peace  ivith  them,  and  made  a 
league  with  them,  to  let  them  live. 

IT  is  not  uncommon  for  persons  to  harden  them- 
selves against  God,  and,  like  Ahaz,  "  in  their  dis- 
tress to  trespass  yet  more  against  the  Lord^"  The 
inhabitants  of  Canaan  had  been  filled  with  terror 

a  2  Chron.  xxviii.  22. 


252.]  Joshua's  league  with  gibeon.  587 

and  dismay  even  before  the  Israelites  had  passed 
over  Jordan :  yet  they  prepared  to  contend  with  the 
invading  army,  and  to  repel  force  by  force.  But 
when  they  saw  that  a  passage  was  opened  for  Israel 
through  Jordan,  and  that  the  walls  of  Jericho  were 
thrown  down  by  the  sound  of  rams'  horns,  and  that 
Ai  also  was  vanquished,  it  might  have  been  hoped 
that  they  would  submit  themselves  to  the  God  of 
Israel,  and  endeavour  by  penitence  to  avert  the 
impending  danger.  This  however  was  not  the  case  : 
on  the  contrary,  the  different  kings  of  the  country 
formed  a  confederacy,  to  oppose  with  their  united 
power  those  whom  they  despaired  of  withstanding 
by  their  separate  exertions.  One  people  indeed 
ventured  to  stem  the  tide :  the  Gibeonites  deter- 
mined to  shun  the  storm  which  they  could  not  avert : 
accordingly  they  sent  some  of  their  chief  men  to 
make  a  league  with  Joshua. 

This  league  is  the  subject  of  our  present  conside- 
ration :  and  we  shall  notice  it,  with  a  view  to, 

I.  Moral  instruction — 

Two  things  in  particular  require  our  attention ; 

1.  The  deceit  they  practised — 

[The  device  which  they  executed  was  extremely  subtle  and 
ingenious.  They  knew  that  God  had  given  to  the  Israelites  a 
command  to  extirpate  the  seven  nations  of  Canaan :  and  they 
saw  by  the  manner  in  which  Jericho  and  Ai  had  fallen,  that 
there  was  no  hope  of  resisting  them  with  success.  They  there- 
fore sent  some  of  their  chief  men,  with  instruction  to  feign 
themselves  ambassadors  from  a  distant  nation,  and  in  a  very 
submissive  manner  to  entreat  that  they  might  not  be  extir- 
pated also.  Whatever  terms  Joshua  chose  to  impose,  they 
were  ready  to  accede  to,  provided  they  might  but  return  to 
their  country  assured  on  the  oath  of  Israel  that  they  should  be 
permitted  to  live.  That  tlieir  story  might  have  the  appearance 
of  truth,  "  they  took  old  sacks,  old  and  rent  leathern  wine-bot- 
tles, old  shoes,  clouted  upon  their  feet,  and  old  garments,  and, 
for  their  provision,  bread  that  was  dry  and  mouldy,"  pretending 
that  every  thing  was  new  when  they  set  out  from  home,  but 
that,  by  reason  of  the  length  of  their  jom-ney,  it  had  been 
reduced  to  the  state  in  which  it  then  was.  They  professed  a 
great  regard  for  the  God  of  Israel  whom  they  feared,  having 
heard  of  all  the  wonders  he  had  wrought  for  his  people  in 


588  JOSHUA,  IX.  15.  [252. 

Eo-ypt,  and  of  tlie  A-ictorious  manner  in  which  he  had  enabled 
the\n  to  prevail  over  the  kings  on  the  other  side  of  Jordan.  But 
respecting  the  anu-acidous  passage  through  the  river  Jordan,  or 
the  fall  of  Jericho  and  Ai,  they  said  not  a  word  ;  because  they 
would  have  it  supposed  that  their  country  was  so  far  distant  as 
not  to  admit  of  such  recent  events  being  known  there. 

But  this  falsehood  was  altogether  unjustifiable.  It  is  true, 
the  very  existence  of  their  nation  apparently  depended  on  it ; 
and  to  deceive  an  enemy  ma}'  in  some  cases  be  allowable :  but 
here  was  falsehood,  direct,  palpable,  systematic  falsehood :  and, 
as  is  usually  tlve  case,  ha\ing  begun  with  one  falsehood,  (That 
they  were  come  from  a  far  country,)  they  were  forced  to  utter 
a  multitude  of  others  to  support  it.  Nothing  could  justify  this : 
and,  if  they  had  been  truly  pious,  they  wotdd  have  preferred 
death  before  it.  Their  better  way  would  certainly  have  been, 
to  declare  the  whole  truth,  and  to  implore  Joshua's  intercession 
with  God  to  spare  their  lives,  and  to  instruct  them  in  the  know- 
ledge of  his  ways.  This,  we  can  have  no  doubt,  would  have 
succeeded,  though  no  provision  was  made  for  such  an  event  in 
the  general  orders  which  God  had  given  to  Israel.  The  excep- 
tion of  sparing  those  who  opened  their  gates  related  to  distant 
nations  only,  and  not  to  those  within  the  borders  of  the  pro- 
mised land  ^.  Yet  God,  as  a  God  of  mercy,  would  have  spared 
them :  or,  if  he  had  not,  it  would  have  been  better  for  them 
to  die,  than  to  preserve  their  lives  by  falsehood :  for  the  sen- 
tence of  God  against  liars,  without  any  respect  to  the  occasion 
of  their  lies,  is,  that  "  they  shall  have  their  part  in  the  lake 
which  burnetii  with  fire  and  brimstone  ;  which  is  the  second 
deaths"] 

2.  The  league  that  Joshua  made  with  them — 

[Joshua,  though  some  suspicion  was  intimated  in  the  first 
instance'',  was  too  easily  imposed  upon:  (for  those  who  are 
themselves  guileless,  are  least  suspicious  of  guile  in  others:)  he 
formed  his  judgment  from  the  circumstances  that  were  before 
him,  and  made  up  his  mind  without  consulting  God''.  This  in 
him  was  faulty :  both  he  and  the  elders  \'^ere  guilty  of  criminal 
neglect.  To  what  purpose  had  God  given  them  the  Urim  and 
Thummim,  but  that  they  might  ascertain  his  will  in  all  doubtful 
matters  ?  and  Eleazar,  the  high-priest,  was  at  hand ;  so  that 
no  delay  would  have  been  occasioned.  To  the  same  source 
may  be  traced  innumerable  errors  of  our  owai.  We  "  lean  to 
our  own  understandings,"  instead  of  seeking  direction  from 
God.  To  what  purpose  is  it  said,  "  In  all  thy  ways  acknow- 
ledge him,  and  he  shall  tlirect  thy  paths  V'  if  we  do  not  avail 

i>  Deut.  xii.  10,  11,  15,  IG.  "Rev.  xxi.  8.  'i  ver.  7. 

•=  ver.  14.  ^  Prov.  iii.  5,  G. 


Joshua's  league  with  gibeon.  589 


252.] 

ourselves  of  this  privilege  ?  Let  us  bear  in  mind,  that  there  is 
nothing  so  great  or  so  small,  but  it  is  our  duty  and  our  privi- 
lege to  ask  counsel  of  God  respecting  it. 

But  though  we  blame  Joshua  for  so  hastily  concluding  a  cove- 
nant with  the  Gibeonites,  we  highly  applaud  him  for  adhering 
to  his  engagement.  There  might  indeed  have  been  much  to 
say  for  rescinding  the  covenant :  '  He  had  been  imposed  upon : 
they  were  not  the  people  whom  they  had  represented  them- 
selves to  be ;  nor  were  their  cities  out  of  the  precincts  of  the 
promised  land,'  Still  however,  "  he  had  sworn  to  them  by  the 
Lord  God  of  Israel ;"  and  therefore  he  considered  the  whole 
nation  as  pledged  to  fulfil  the  covenant ;  nor  Vv^ould  he  suffer 
the  congregation  to  execute  upon  them  the  vengeance  which 
they  meditated.  This  was  doubtless  the  proper  line  of  conduct 
for  him  to  pursue.  If  he  had  rescinded  his  covenant,  the 
whole  people  of  Canaan  would  have  represented  him  as  a 
violator  of  his  engagements  :  it  was  therefore  better  to  fulfil 
his  hasty  and  unadvised  agreement,  than  by  departing  from  it 
to  give  occasion  to  the  enemies  of  God  to  blaspheme.  From 
hence  we  may  learn  our  duty  on  all  such  occasions.  Joshua 
had  erred  through  haste,  and  a  neglect  of  properly  consulting 
God;  and  therefore  it  was  right  to  abide  the  consequences. 
Had  his  oath  indeed  been  like  Herod's,  duty  would  have 
required  him  to  violate  it ;  because  an  engagement  to  commit 
murder  could  not  be  binding  upon  any  man  :  but  as  there  was 
no  such  obstacle  to  the  performance  of  his  vows  in  the  present 
instance,  he  acted  the  part  of  an  upright  man,  who  "  sweareth 
to  his  neighbour,  and  changeth  not"."  Nevertheless  it  was 
not  necessary  that  he  should  go  beyond  his  agreement.  All 
that  he  had  promised,  was,  to  spare  their  lives  ^:  that  therefore 
he  adhered  to :  but  as  they  had  deceived  him,  and  as  it  was 
necessary  to  pacify  the  congregation  who  were  offended  at  the 
covenant,  he  reduced  them  all  to  a  state  of  servitude,  and 
made  them  hewers  of  wood  and  drawers  of  water  to  the  whole 
congregation  in  the  house  of  the  Lord.  This  satisfied  all  par- 
ties ;  and  turned  even  the  error  which  he  had  committed,  into 
a  public  benefit.] 

Thus  have  we  considered  the  subject  with  a  view 
to  moral  instruction,  particularly  in  reference  to  the 
evil  of  falsehood,  mid  the  impoi'tance  of  seeking  direction 
from  God,  and  the  iridispensahle  necessity  of  fulfilling 
our  engagements.  We  shall  now  consider  it  with  a 
view  to, 

II.  Religious  improvement — 

s  Ps.  XV.  4.  ^  The  text,  with  ver,  20. 


590  JOSHUA,  IX.  15.  [252. 

It  is  thought  by  most  commentators  that  the 
league  made  with  Gibeon  was  typical  of  the  admis- 
sion of  the  Gentiles  into  the  Christian  Church :  but 
without  insisting  upon  that,  we  may  justly  deduce 
from  it  the  following  instructions  : 

1.  That  we  ought  without  delay  to  seek  the  sal- 
vation of  our  souls — 

[The  Gibeonites  did  not  wait  till  Joshua  had  invested  their 
cities,  but,  whilst  he  was  yet  at  a  distance,  sent  to  desire  condi- 
tions of  peace.  They  believed  that  God  had  given  the  whole 
land  to  Israel,  and  had  ordered  them  to  slay  all  the  inhabitants, 
and  that  it  was  impossible  to  oppose  them  with  success.  They 
knew  also  that  there  was  abundant  e^ddence  of  God's  power  to 
execute  all  that  his  wdsdom  had  decreed^  Therefore  they  lost 
no  time  in  seeking  to  arrest  the  hand  of  vengeance,  and  to  ob- 
tain life  on  any  terms.  Did  they  then  act  thus  for  the  life  of 
their  bodies,  and  shall  not  we  for  the  hfe  of  our  souls  ?  Have 
not  we  as  clear  evidence  of  God's  determination  to  destroy  all 
the  ungodly,  as  they  had  of  the  gift  of  Canaan  to  Israel  ?  and 
are  not  the  judgments  inflicted  on  the  rebel  angels,  on  the  old 
world,  on  the  cities  of  the  plain,  and  on  the  Jews  themselves  at 
tliis  hour,  as  clear  proofs  of  God's  determination  to  fulfil  his 
word  ?  I  say  then,  Learn  of  these  heathens  :  leani  to  come  to 
Jesus  ere  it  be  too  late.  Stay  not  till  you  are  besieged  by 
sickness  and  death ;  but  now,  whilst  the  enemy  appears  distant, 
seek  a  covenant  of  peace  and  life.  You  need  not  cover  your 
design  with  falsehoods,  but  rather  declare  the  whole  truth: 
and  come  at  first,  as  they  did  after  their  imjyosture  was  detected; 
"  Behold,  we  are  in  thine  hand  :  as  it  seemeth  good  and  right 
unto  thee  to  do  unto  us,  do*^."] 

2.  That  no  man  shall  seek  for  mercy  in  vain — 

[The  Gibeonites,  though  they  obtained  mercy  by  fraud, 
were  spared  from  a  res^ject  for  the  honour  of  the  God  of  Israel. 
Notwithstanding  Joshua  had  been  commanded  to  extirpate  all, 
yet  were  they  spared,  when  once  he  had  inadvertently  passed 
his  word  in  tlieir  favour.  And  shall  not  we  be  spared  if  we 
apply  to  the  true  Joshua?  The  Lord  Jesus  to  whom  we  apply 
"  came  into  the  world,  oiot  to  condemn  the  world,  but  that  the 
world  through  him  might  be  saved."  So  far  therefore  is  mercy 
from  being  contraiy  to  the  ends  of  his  mission,  it  is  the  very 
end  for  which  he  came,  that  he  might  "  seek  and  save  that 
which  was  lost."  Nay  more,  he  came  not  only  to  spare  us,  but 
to  bring  us  into  covenant  with  himself,  that  we  might  be  num- 
bered amongst  his  own  pecvdiar  people.     Hear  his  own  word, 

•  ver.  24.  ^  ver.  25. 


252.]  JOSHUA'S  LEAGUE  WITH  GIBEON.  591 

addressed  to  every  one  of  us  in  his  name  by  the  Prophet 
Isaiah  ;  "  IncKne  your  ear,  and  come  unto  me  :  hear,  and  your 
soul  shall  live :  and  I  will  make  an  everlasting  covenant  loith 
you,  even  the  sure  mercies  of  David'."  If  you  are  incHned  to 
doubt  whether  "  he  will  take  the  childi'en's  bread,  and  cast  it 
to  such  a  dog  as  you ;  "  learn  from  the  Canaanitish  woman, 
that  your  unworthiness  shall  be  no  bar  to  your  admission  to 
his  favour  :  only,  like  her,  believe  in  Jesus;  and,  like  her,  you 
shall  assuredly  find  acceptance  with  him.  Moreover,  if  Jesus 
once  admit  you  into  covenant  with  himself,  not  all  the  uni- 
verse shall  ever  prevail  upon  him  to  violate  his  engagements 
with  you.  If  at  any  time  he  appear  to  frown  upon  you,  you 
may  take  his  covenant,  and  plead  it  with  him  at  the  throne  of 
grace;  "Do  not  abhor  us  for  tlnj  name  sake;  do  not  disgrace 
the  throne  of  thtj  glory ,-  remember,  break  not  thy  covenajit  with 
us"^"  ^  What  astonishing  pleas  are  here  !  And  shall  they  be 
used  in  vain?  Had  Joshua  such  respect  for  the  honour  of 
God,  that  he  would  not  violate  his  inadvertent  covenant,  and 
shall  not  Jesus  fulfil  the  covenant  which  he  has  ratified  with 
his  own  blood?  Surely  none  ever  did,  or  ever  shall,  make 
application  to  him  for  mercy  in  vain.] 

3.  That,  if  we  would  obtain  mercy,  we  must  sub- 
mit to  the  terms  imposed  upon  us — 

[The  Gibeonites  accounted  it  no  great  matter  to  cede  their 
cities,  and  to  spend  their  days  in  servitude,  seeing  that  their 
lives  were  spared.  And  shall  we  think  much  of  sacrificing  any 
temporal  interests,  or  of  performing  any  self-denying  duties, 
when  we  have  reason  to  hope  that  God  has  spared  the  life  of 
our  souls?  What  if  we  be  called  to  give  up  father  and  mother, 
and  houses  and  lands,  for  Christ's  sake  ;  should  we  not  "  ac- 
count them  all  as  loss  for  Christ?"  What  if  we  be  menaced 
with  cruel  torments  and  death  for  Ms  sake ;  should  we  not  say, 
' '  None  of  these  things  move  me,  neither  count  I  my  life  dear  unto 
me,  so  that  I  may  but  fulfil  his  will,  and  finish  my  course  with 
joy  ?  "  Had  the  Gibeonites  demurred,  they  had  lost  the  benefit 
conferred  upon  them :  and  so  shall  we,  if  we  refuse  to  comply 
with  the  terms  assigned  us ;  for  "  whoso  loveth  his  life,  shall 
lose  it."  If  we  look  for  mercy  at  the  hands  of  Jesus,  all  that 
we  have,  and  all  that  we  are,  must  be  the  Lord's.  Our  whole 
life  must  be  a  life  of  self-denying  obedience.  Hear  this  then, 
ye  Gibeonites,  who  desire  a  covenant  of  life  and  peace  :  these 
are  the  terms,  and  only  these,  that  can  ever  be  allowed  you. 
But  know  ye  this,  that  though  they  may  appear  hard  to  flesh 
and  blood,  they  are  not  really  hard:  on  the  contrary,  the 
service  of  God  is  peifect  freedom ;  and  it  is  "  better  to  be  a 

1  Isai.  Iv.  3.  m  Jer.  xiv.  22. 


592  JOSHUA,  X.  24,  25.  [253. 

doorkeeper  in  the  house  of  your  God,  than  to  dwell  in  the  tents 
of  wickedness."  If  then  ye  have  been  aw^akened  from  your 
heathenish  security,  whatever  terrors  may  have  brought  you  to 
the  feet  of  Jesus,  bless  God  for  them :  and  whatever  hardships 
ye  may  endure  in  the  service  of  your  Lord,  bless  God  for  them 
also.  If  only  ye  submit  to  God,  and  take  part  with  his  people 
here,  you  shall  have  your  portion  with  them  to  all  eternity.] 


CCLIII. 

Joshua's  victory  over  the  confederate  kings. 

Josh.  X.  24,  25.  And  it  came  to  pass,  ivhen  they  hroiujlit  out 
those  kings  unto  Joshua,  that  Joshua  called  for  all  the  men 
of  Israel,  and  said  unto  the  captains  of  the  men  of  toar 
which  went  with  him,  Come  near,  ^j«<^  your  feet  upon  the 
necks  of  these  kings.  And  they  came  near,  and  put  their 
feet  upon  the  necks  of  tliem.  And  Joshua  said  unto  them. 
Fear  not,  nor  he  dismayed,  he  strong,  and  of  good,  courage  : 
for  thus  shall  the  Lord  do  to  all  your  enemies  against  lohom 
ye  fight. 

THE  Jewish  history,  considered  merely  as  an 
history^  is  the  most  wonderful,  and  most  instructive, 
that  ever  was  recorded :  but  considered  as  a  shadow 
of  things  to  come,  it  lias  an  interest  peculiar  to 
itself.  The  attention  which  it  excites,  is  not  that 
of  speculative  curiosity,  but  of  practical  concern  : 
and  every  one  who  desires  to  obtain  favour  with 
Israel's  God,  feels  himself  bound  to  study  it,  in  order 
to  learn  from  it  the  character  of  God,  together  with 
the  duties  and  privileges  of  his  chosen  people. 

Having  had  frequent  occasion,  in  our  discouses  on 
the  Pentateuch,  to  shew,  that  the  figurative  import 
of  this  history  is  not  imaginary,  but  real ;  and  that 
such  an  explanation  of  it  is  strongly  intimated  in  the 
New  Testament ;  we  may  dispense  with  any  remarks 
of  that  kind  at  present,  and  proceed  to  notice,  in 
reference  to  the  Christian's  warfare,  the  defeat  of 
the  five  confederate  kings  by  Joshua ;  a  full  account 
of  which  is  given  in  the  chapter  before  us. 

The  things  which  we  shall  more  particularly  refer 
to,  are, 

I.  The  occasion  of  the  confederacy — 


•  253.]       Joshua's  victory  over  the  five  kings.  593 

[The  Gibeonites,  who  were  a  strong  and  powerful  people, 
had  made  a  league  with  Joshua,  whilst  all  the  other  kingdoms 
of  Canaan  were  determined  to  oppose  him.  This  incensed  all 
the  other  powers  against  them,  especially  their  nearer  neigh- 
bours, who  considered  it  as  betraying  the  common  interest, 
and  as  facilitating  the  threatened  subjugation  of  the  whole 
country.  To  prevent  the  influence  of  such  an  example,  and 
to  punish  those  whom  they  regarded  as  traitors,  five  kings 
united  their  forces  to  go  and  smite  Gibeon,  before  they  should 
be  able  to  obtain  any  assistance  from  their  new  ally.  They 
accordingly  went  up  with  all  possible  expedition  to  attack  the 
city,  and  to  wreak  their  vengeance  on  its  inhabitants. 

Here  then  we  may  see  what  usually  takes  place  when  any 
of  the  enemies  of  Christ  submit  themselves  to  him.  Their 
former  friends  and  companions  consider  it  as  a  defection  from 
their  standard,  and  a  derehction  of  their  cause ;  and  often  re- 
sent it  with  no  little  acrimony^: and  though  their 

opposition  does  not  in  all  cases  proceed  to  the  same  extremity, 
it  never  fails  to  shew  itself  in  a  way  of  contempt  and  ridicule^. 
Satan  too  is  indignant  at  losing  one  of  his  vassals ;  and  not 
only  stimulates  his  subjects  to  commence  hostilities  against 
them '',  but  laboui's  by  all  possible  wiles  and  devices  to  reduce 
them  to  their  fonner  bondage  ^ There  is  the  same  en- 
mity against  the  cause  of  Christ  existing  now  as  ever.  As 
"  the  kings  of  the  earth  set  themselves,  and  the  rulers  took 
comisel  together,  against  the  Lord,  and  against  his  Anointed  %" 
in  the  days  of  old,  and  the  same  rage  continued  against  all  the 
Apostles  and  Disciples  in  after  ages*',  so  must  it  be,  and  so  it 
will  be,  as  long  as  Satan  shall  be  permitted  to  exert  any  in- 
fluence over  the  minds  of  men^:  earth  and  hell  will  combine 
against  the  Church  of  Christ ;  and  every  one  that  enters  into 
covenant  with  Jesus,  shall  have  a  powerful  confederacy  to 
contend  with*^.] 

From  the  occasion  of  that  confederacy,  we  pro- 
ceed to  notice, 

II.  The  means  by  which  it  was  defeated — 

[Instantly,  and  with  great  importunity,  did  the  Gibeonites 
make  application  to  Joshua  for  timely  succour \  They  rightly 
judged,  that,  having  once  made  a  covenant  with  them,  he  would 
afford  them  his  effectual  aid.     Nor  were  they  disappointed  of 

a  Isai.  lix.  15.  John  xv.  19.   Luke  xii.  51 — 53. 

b  1  Pet.  iv.  4.        c  Eph,  ii.  2.        d  Eph.  vi.  11,  16.   1  Pet.  v.  8. 

e  Ps.  ii.  2.  f  Acts  iv.  1—3.  and  v.  18,  40.  and  ix.  23. 

e  2  Cor.  iv.  4.   2  Tim.  ii.  26. 

''  Gal.  iv.  29.  2  Tim.  iii.  12.  Eph.  vi.  12.  i  ver.  6. 

VOL.    II.  Q    Q 


594  JOSHUA,  X.  ^4,  25.    ,  [253. 

their  hope :  for  Joshua,  without  delay,  gave  orders  to  his  whole 
army,  and  marched  all  night  to  their  deliverance. 

Such  is  the  way  in  which  Christians  also  must  obtain  deli- 
verance. If  they  attempt  to  resist  their  enemies  in  their  own 
strength,  they  vnW  infallibly  be  vanquished :  but  if  they  betake 
themselves  to  prayer,  they  cannot  but  succeed.  Prayer  calls 
Omnipotence  to  their  aid :  and  while  it  is  yet  offering,  God  will 
both  hear  and  answer  it  ^.  Behold  the  Apostle  Paul,  how  sorely 
he  was  beset,  how  grievously  he  was  assaulted :  yet  scarcely 
had  he  been  able  thrice  to  repeat  liis  cry  for  help,  before  the 
Lord  answered  him,  "  My  grace  is  sutficient  for  thee:"  and 
immediately  you  behold  him  triumphing,  as  if  all  his  enemies 
were  lying  prostrate  at  his  feet*.  Thus  the  Christian,  what- 
ever confederacy  be  formed  against  him,  has  only  to  cry  unto 
the  Lord  for  help,  saying,  "  I  have  no  might  against  this  great 
company  that  cometh  against  me,  neither  know  I  what  to  do ; " 
and  the  victory  will  be  no  longer  doubtful"^ :  the  devil  himself 
could  not  stand  before  such  a  prayer  as  that,  but  would  in- 
stantly be  put  to  flight".  Joshua  felt  that  there  was  danger 
of  his  coming  too  late :  but  no  such  danger  exists  in  relation 
to  the  Christian ;  for  his  Lord  is  always  near,  a  present,  "  a 
very  present  help  in  the  time  of  trouble ". "] 

Let  us  next  contemplate, 

in.  The  extent  of  that  defeat — 

[The  confederate  armies  were  discomfited  in  a  moment, 
and  the  pui'suit  of  them  continued  so  long,  that  Joshua  en- 
treated that  the  sun  and  moon  might  be  arrested  in  their  career, 
in  order  to  afford  him  light  to  finish  the  work  he  had  begun  p. 
And  because  the  slaughter  of  them  by  the  hand  of  Israel  was 
not  sufficient,  God  himself  cast  down  great  hailstones  upon 
them,  and  slew  more  than  all  the  host  of  Israel  had  slain  with 
the  sword  1.  All  the  five  kings  also  were  taken,  and,  after  the 
captains  of  Israel  had  put  their  feet  upon  their  necks,  were 
slain,  and  hanged  up  on  trees,  as  accursed  monuments  of  God's 
wrath  and  indignation.  Thus  complete  was  the  destruction  of 
Israel's  enemies  by  Israel's  God. 

Thus  shall  the  Christian  also  be  enabled  to  say  with  the 
Apostle,  "  Thanks  be  unto  God,  who  always  causeth  us  to 
triumph  in  Christ !  "  When  once  he  has  entered  into  covenant 
with  Christ,  "sin  shall  no  more  have  dominion  over  him:" 
"  being  Christ's,  he  shall  be  enabled  to  crucify  the  flesh  with 
the  affections  and  lusts:"  yea,  God  will  so  give  him  the  vic- 
tory,  that  "  Satan  himself  shall  be    bruised  under   his  feet 

^  Isai.  Ixv.  24.  i  2  Cor.  xii.  7 — 9. 

'"  2  Clmm.  XX.  12,  15 — 17.  "  Jam.  iv.  7. 

oPs.  xlvi.  1.         P  ver.  12,  13.  i  ver.  10,  11. 


253.1       Joshua's  victory  over  the  five  kings.  595 

shortly''."  See  the  victories  granted  to  David  in  answer  to  his 
prayer :  these  were  a  counterpart  of  those  recorded  in  the  text, 
and  of  those  also  which  every  true  Christian  shall  experience  ^.] 

It  was  not  for  the  purpose  of  insulting  over  a 
vanquished  enemy  that  Joshua  ordered  his  captains 
to  trample  on  their  necks,  but  in  order  to  shew  unto 
Israel,  what  sentiments  this  victory  should  inspire ; 
and  to  set  before  their  eyes, 

IV.  The  prospect  it  afforded  them  in  all  their  future 
conflicts — 

[Many  conflicts  yet  remained  for  them,  before  the  whole 
land  would  be  completely  subdued.  But,  however  numerous 
or  severe  these  conflicts  might  be,  the  people  had  no  reason 
"  to  fear  or  be  dismayed,"  since  every  enemy  should  be  sub- 
dued before  them  in  like  manner,  and  be,  as  had  long  since 
been  foretold,  mere  "  bread  for  them^." 

In  like  manner  are  we  also  taught  to  regard  our  victories  as 
pledges  of  future  and  greater  conquests.  Whilst  we  are  in 
this  mihtant  state,  we  shall  find  many  enemies  to  encounter. 
Sometimes  they  may  appear  so  formidable  as  ahnost  to  defy 
Omnipotence  itself :  but  we  need  not  fear :  there  are  at  all 
times  "  more  with  us  than  with  them : "  we  shall  always  have 
Jehovah  himself  on  our  side  :  and  "  if  God  be  for  us,  who  can 
be  against  us  ?  "  Our  own  weakness  is  no  ground  of  fear  ;  be- 
cause God  "  will  perfect  his  own  strength  in  our  weakness  :" 
"  instead  of  breaking  the  bruised  reed  or  quenching  the  smoking 
flax,  he  will  bring  forth  judgment  unto  victoiy."  In  this  light 
then  let  us  view  the  menaces  and  assaults  of  all  our  enemies : 
they  shall  only  be  the  means  of  displaying  and  magnifying  the 
power  of  our  God.  Only  let  us  remember  that  encouraging 
direction,  "  Call  upon  me  in  the  time  of  trouble,  and  I  will 
hear  thee,  and  thou  shalt  glorify  me  ; "  and  then  may  we  rest 
assured,  that  "  no  weapon  which  is  formed  against  us  shall 
prosper ; "  yea,  we  may  defy  all  the  powers  of  earth  and  hell 
ever  "  to  separate  us  from  the  love  of  God  which  is  in  Christ 
Jesus  our  Lord"."] 

Application — 

1.  To  those  who  put  discouragements  in  the  way 
of  repenting  sinners — 

[Few  will  acknowledge  themselves  to  be  persecutors  of 
the  Lord's  people,  though  there  is  scarcely  a  more  common 
character  to  be  found.     But  know,  that  mocking  is  as  painful 

r  Rom.  xvi.  20.  ^  Pg,  xviii.  4 — 10,  16—19,  36—40,  50. 

t  Numb.  xiv.  9.  "  Isai.  liv.  17.  Rom.  viii.  35 — 39. 

Q  Q  2 


596  JOSHUA,  XL  23.  [254. 

to  the  mind,  as  scourging  is  to  the  body  '':"  and  "  it  were  bet- 
ter to  have  a  millstone  hanged  about  your  neck,  and  to  be 
cast  into  the  sea,  than  that  you  shoiild  offend  one  of  Christ's 

little  onesy" If  any  think,  that,  because  multitudes 

concur  with  them,  they  are  the  less  in  danger,  I  would  remind 
them  of  Gibeon's  enemies,  and  say,  "  Associate  yourselves, 
and  ye  shall  be  broken  in  pieces ;  gird  yourselves,  and  ye  shall 
be  broken  in  pieces  ^"] 

2.  To  those  who  yield  to  discouragement — 

[Think  not  of  your  owti  weakness,  but  of  the  power  and 
grace  of  Christ.  And  if  others  cry  out  by  reason  of  a  confe- 
deracy, join  not  with  them  in  their  desponding  apprehensions, 
but  "  sanctify  the  Lord  of  Hosts  himself,  and  make  him  your 
fear,  and  him  your  dread^."] 

X  Heb.  X.  33.  and  xi.  36.  y  Matt,  xviii.  6. 

z  Isai.  viii.  9,  10.  »  jgai.  viii.  12,  13. 

CCLIV. 

THE    CONQUEST    AND    PARTITION    OF    CANAAN. 

Josh.  xi.  23.  So  Jos/ma  took  the  whole  land,  according  to  all 
that  the  Lord  said  unto  Moses ;  and  Joshua  gave  it  for  an 
inheritance  unto  Israel  according  to  their  divisions  by  their 
tribes. 

THE  promises  of  God,  though  often  slow  in  their 
accomplishment,  are  sure  to  be  fulfilled  in  due 
season.  Abraham  waited  twenty  years  for  the  pro- 
mised child,  till,  according  to  the  course  of  nature, 
there  was  no  hope  that  Sarah  should  ever  become  a 
mother ;  yet  Isaac  was  born  to  him  in  due  time. 
God  promised  to  give  to  him  and  to  his  posterity  the 
land  of  Canaan  ;  yet  it  was  four  hundred  and  thirty 
years  before  his  posterity  were  brought  out  of  Egypt ; 
and  forty  more  before  they  entered  into  Canaan ; 
and  even  then  it  was  six  more  years  before  they 
obtained  a  quiet  possession  of  it.  Still  however,  the 
promise  could  not  fail,  nor  did  it  fail  in  any  particular. 
The  accomplishment  of  that  event  is  recorded  in 
the  words  we  have  just  read ;  which  will  naturally 
lead  us  to  contemplate  the  conquest  and  partition  of 
the  promised  land. 

I.  The  conquest  of  the  land — 


254.1         THE  CONQUEST  AND  PARTITION  OF  CANAAN.  597 

Beautiful  is  the  analogy  between  the  warfare  of 
the  Israelites,  and  that  which  is  maintained  by  every 
true  Christian.  We  have  had  repeated  occasion  for 
this  remark  before  ;  but  the  illustration  of  it  admits 
of  endless  diversity. 

Mark  their  warfare  in  its  various  stages — 

[Behold  its  commencement :  it  began  with  wonderful  inter- 
positions of  the  divine  power  in  their  behalf.    The  river  Jordan 
opened  to  them  a  passage,  as  on  dry  land,  at  a  time  that  it 
had  overflowed  all  its  banks :  and  the  walls  of  Jericho  fell  down 
at  the  sound  of  rams'  horns,  and  the  people's  shout :  and  thus 
a  footing  for  them  was  gained  in  a  way  that  gave  all  possible 
encouragement  to  their  future  efforts.     In  its  proffress  they 
were  left  more  to  their  own  personal  exertions.     Great  combi- 
nations were  formed  against  them ;  and  they  had  sometimes  to 
contend  with  powers,  which  seemed  likely  to  overwhelm  them'*: 
at  other  seasons  they  enjoyed  comparative  rest ;  yet  were  they 
never  without  some  enemies  to  combat,  and  some  conflicts  to 
maintain.     God  had  told  them,  that  he  would  "  not  drive  out 
the  Canaanites  before  them  in  one  year,  but  by  little  and  little ;" 
that  the  beasts  of  the  field  should  not  multiply  against  them, 
and  that  their  population  might  so  increase  as  to  enable  them 
to  occupy  the  land*^.     Hence,  long  after  the  inhabitants  of  the 
south  were  subdued,    their  northern  enemies  remained  un- 
broken ;  and  some  of  their  fiercest  conflicts  were  reserved  for  a 
period  when  they  had  expected  nothing  but  easy  and  progres- 
sive triumphs.    Their  last  trials  even  seemed  to  be  the  greatest ; 
for  the  Anakims,  who  were  of  such  gigantic  stature,  and  whose 
strong-holds  were  so  impregnable  as  to  intimidate  all  the  spies 
that  Moses  had  sent  forty  years  before  to  search  out  the  land, 
maintained  themselves  to  the  last,  and  were  never  conquered 
till  all  the  other  powers  had  been  rooted  out''.     With  the  ex- 
ception of  Gibeon,  there  was  not  so  much  as  one  city  that 
sought  peace  with  Joshua;  all  of  them  being  given  over  to 
judicial  blindness,  that  they  might  suffer  the  full  punishment 
of  their  iniquities  ^.     At  last,  however,  came  the  comjoletion  of 
their  warfare,  when  every  enemy  being  subdued,  they  rested 
from  all  their  perils  and  fatigues,  and  took  possession  of  the 
whole  land.     Then  they  reaped  the  fruits  of  all  their  labours  ; 
they  occupied  all  the  cities,  enjoyed  all  the  spoils,  and  sat  down 
in  peace  and  safety,  none  making  them  afraid ''.] 

And  now  contemplate  the  Christian's  warfare — 
[In   its   commencement,   the  power   of  God  is  not   less 

a  Josh.  X.  5.  and  xi.  4.        ^  Exod.  xxiii.  29,  30.        <=  ver.  21. 
^  ver.  19,  20.  ^  ver.  13,  14. 


598  JOSHUA,  XL  23.  [254. 

displayed  than  in  the  history  before  us.  The  transition  which  a 
person  experiences  in  conversion,  is  justly  represented  in  the 
Scripture  as  a  coming  "  from  darkness  into  marvellous  Ught^;" 
or  rather,  as  "  a  passage  from  death  to  life^."  What  human 
power  is  sufficient  for  a  change  hke  tliis  ?  St.  Paul  represents 
the  power  displayed  in  it  as  equal  to  that  which  was  exhibited 
by  Ahnighty  God  in  raising  his  Son  Jesus  Christ  from  the 
dead,  and  in  setting  hun  at  his  own  right  hand  in  heaven, 
above  all  the  principalities  and  powers,  whether  of  heaven  or 
hell'^.  The  remembrance  of  this  is  an  encouragement  to  the 
Christian  in  all  his  future  conflicts.  He  knows  assuredly  who 
it  is  that  "  hath  begun  the  good  work  within  him  :"  he  is  con- 
strained to  say,  "  I  have  laboured,  yet  not  I,  but  the  grace  of 
God  that  was  within  me  :  by  the  grace  of  God  I  am  what  I 
am'."  In  it's, progress  the  work  is  carried  forward  more  appa- 
rently by  his  own  exertions.  He  has  the  armour  given  him ; 
but  he  is  called  forth  to  use  it.  His  whole  hfe  is  to  be  a  state 
of  warfare ;  and  it  is  by  fighting  that  he  is  to  obtain  the  victory. 
He  will  not  find  any  one  enemy  that  will  submit  to  him,  till 
smitten  by  the  sword  of  the  Spirit,  and  constrained  by  the  holy 
violence  of  faith  and  prayer.  The  world,  the  flesh,  and  the 
devil,  will  combine  their  forces  to  destroy  him.  There  will  be 
some  seasons  of  more  than  ordinary  temptation,  when  he  will 
need  peculiar  succour  from  on  liigh:  and  there  wdll  be  other 
seasons  of  comparative  rest:  but,  if  Satan  at  any  time  depart 
from  him,  it  will  only  be  for  a  season,  as  he  departed  from  Christ 
himself^.  As  it  is  with  the  Church  at  large,  which  has  times 
of  persecution  and  times  of  peace',  so  is  it,  in  a  greater  or  less 
degree,  with  all  the  individuals  that  compose  the  Church :  and 
not  unfrequently  has  the  Christian  his  sorest  trials,  either  when 
he  is  most  expecting  peace"*,  or  when  his  last  enemy,  even 
death  itself,  is  about  to  be  swallowed  up  in  everlasting  victory". 
At  last  the  completion  of  his  warfare  will  arrive :  O  blessed  sea- 
son, when  every  enemy  shall  be  finally  subdued  !  Then  the 
almost  mvincible  Anakims  shall  be  rooted  out ;  and  Satan,  that 
great  adversary,  by  whom  all  the  rest  are  concentrated  and  led 
on  to  battle,  shall  be  bruised  under  his  feet;  and  he  shall  enjoy 
the  fruit  of  his  victories  in  everlasting  rest.] 

The  same  resemblance  as  we  have  traced  in  re- 
ference to  the  conquest  of  Canaan,  may  yet  further 
be  discovered  in, 

n.  The  partition  of  it — 

The  land,   when  conquered,  was   divided  to   the 

f  1  Pet.  ii.  9.  K  1  John  iii.  14,  i'  Eph.  i.  18—22. 

'  1  Cor.  XV.  10.  ^  Luke  iv.  13.  '  Acts  ix.  1,  31. 

•^"  Job  i.  10.  2  Cor.  xii.  2,  7.  "  1  Cor.  xv.  54. 


254.1         THE  CONQUEST  AND  PARTITION  OF  CANAAN.  599 

tribes  by  lot ;  God  having  reserved  to  himself  the 
whole  disposal  of  it :  his  it  was  from  the  beginning  ; 
and  his  it  continued  to  be ;  and  they  must  all  receive 
it  as  a  gift  from  him.    Mark  here  the  order  oj  events; 

1.  The  grant — 

[God  gave  the  land  to  Abraham,  whom  of  liis  own  sove- 
reign will  he  had  called  out  from  an  idolatrous  people,  and  to 
whom  for  his  own  glory's  sake  he  had  revealed  his  will.  To 
him,  I  say,  God  gave  the  land ;  not  for  any  merit  that  was  in 
him,  either  seen  or  foreseen,  but,  "  for  the  manifestation  of  his 
own  glory."  And  whence  is  it  that  man  is  taken,  in  preference 
to  the  fallen  angels  ?  or  whence  are  Christians  selected  from 
the  whole  world,  which  lieth  under  Pagan  darkness  or  Maho- 
metan delusion  ?  or  whence  are  some  "  recovered  out  of  the 
snare  of  the  devil,  by  whom  they  have  been  led  captive  at  his 
will,"  whilst  others  are  left  still  in  bondage  to  him,  wallowing 
in  their  lusts,  and  enemies  of  aU  righteousness  ?  Will  any  man 
presume  to  say  that  he  "made  himself  to  differ  °,"  or  that  God 
chose  him  for  his  own.  superior  goodness,  either  seen  or  fore- 
seen p?  Let  not  that  man  ever  speak  of  pride  ;  for  wherein 
could  Lucifer  liimself  exceed  such  presumption  as  this  ?  No : 
we  must  affirm  with  the  Apostle,  that  "  God  hath  chosen  us 
in  Christ  before  the  foimdation  of  the  world ;  and  that,  not 
because  we  were  holy,  or  because  he  foresaw  we  would  he  holy, 
but  that  we  might  he  holy,  and  without  blame  before  him  in 
lovei."  He,  of  his  own  sovereign  will,  gave  his  Son  to  us,  and 
us  to  him"^;  yea,  he  "predestinated  us  also  unto  the  adoption 
of  children  by  Jesus  Clmst  to  himself,  according  to  the  good 
pleasure  of  lus  will,  to  the  praise  of  the  glory  of  his  grace, 
wherein  he  hath  made  us  accepted  in  the  Beloved^."] 

2.  The  acquisition — 

[This,  though  a  gift,  was  yet  attained  by  means  of  their 
own  exertions.  The  common  objection  against  the  doctrines 
of  predestination  and  election  is,  that  it  encom'ages  men  to  sit 
down  supinely,  expecting  God  to  do  every  thing,  whilst  they 
themselves  do  nothing.  But  did  Joshua  and  Caleb  argue  so ; 
or  was  there  found  one  single  person  in  the  whole  kingdom  of 
Israel  that  argued  so?     No;  they  all  knew  that  the  gift  of 

"  1  Cor.  iv.  7. 

P  Deut.  ix.  4 — 6.  Even  such  a  thought  is  reprobated  ;  and  how 
much  more  such  an  assertion  ! 

1  Eph.  i.  4.  r  John  xvii.  6,  9,  10. 

s  Eph.  i.  5,  6.  It  is  not  expedient  to  be  always  harping  upon 
this,  subject ;  but  we  must  not  be  ashamed  of  it,  or  afraid  on  proper 
occasions  to  confess  it. 


600  JOSHUA,  XI.  23.  [254. 

Canaan  did  not  supersede  the  necessity  of  their  exertions,  nor 
did  the  efforts  they  used  prevent  it  from  being  a  gift.  They 
knew  that  it  was  a  gift ;  and  that  very  consideration  encouraged 
them  to  fight  for  it ;  and  they  laboured  cheerfully,  because  they 
"  knew  that  their  labour  would  not  be  in  vain  in  the  Lord." 
Thus  then  it  must  be  with  us.  "  The  covenant  whereby  hea- 
ven is  made  over  to  us,  is  ordered  in  all  things  and  sure  :"  yet 
we  must  "fight  the  good  fight  of  faith"  and  "  quit  om'selves 
like  men,"  if  ever  we  would  enjoy  any  one  of  its  blessings.  It 
is  "to  those  who  by  patient  continuance  in  well-doing  seek  for 
glory  and  honour  and  immortality,  that  eternal  life  will  be 
given*:"  nor  is  there  one  single  hour  on  tliis  side  eternity  when 
we  are  at  Hberty  to  put  off  our  armour :  we  must  "  be  faithful 
unto  death,  if  ever  we  would  obtain  the  crown  of  life."  The 
will  of  God  is  made  knovni  to  us :  every  assistance  is  offered 
for  the  performance  of  it :  in  obeying  it  we  must  find  our  pre- 
sent happiness,  and  ensiire  that  which  is  to  come.  Tliis  order 
of  things  is  absolutely  irreversible  :  "  we  have  need  of  patience 
therefore,  that,  after  we  have  done  the  will  of  God,  we  may 
receive  the  promise"."] 

3.  The  enjoyment — 
[This,  though  long  delayed,  they  attained  at  last;  and 
doubtless  considered  themselves  as  well  repaid  for  all  their 
labours.  But  what  was  their  rest  in  comparison  of  that  which 
God  has  reserved  for  us?  Of  ours  David  speaks,  when  he  repre- 
sents God  as  swearing  that  the  impenitent  and  unbeheving 
shall  never  enter  into  it :  and  in  the  Epistle  to  the  Hebrews, 
this  declaration  of  David's  is  brought  to  prove,  that  there  must 
be  some  other,  and  better,  rest  than  ever  was  enjoyed  in  this 
world.  The  rest  which  Joshua  promised  and  gave  to  Israel  in 
the  land  of  Canaan,  was  only  a  type  and  shadow  of  that  which 
God  has  prepared  for  us :  "If  Joshua  had  given  them  rest," 
says  the  Apostle,  "  David  would  not  afterward  have  spoken  of 
another  day.  There  remaineth  therefore  a  rest  to  the  people 
of  God^."  Now  here  the  whole  parallelism  which  we  have 
illustrated,  is  marked  by  God  himself.  Their  Captain  has  the 
very  same  name  with  ours,  and  was  a  most  illustrious  type  of 
him :  and  the  rest  of  Canaan  which  he  gave  them  after  aU  their 
conflicts,  was  a  distinguished  type  of  heaven  ;  to  the  everlast- 
ing possession  of  which  we  shall  be  advanced,  when,  under  the 
cUrection,  and  by  the  aid  of  Jesus,  we  have  subdued  our  spiri- 
tual enemies.  Then  all  difficulties,  temptations,  trials,  confhcts, 
will  be  for  ever  banished ;  and  rest  in  the  bosom  of  our  God 
will  be  our  everlasting  portion.] 

t  Rom.  ii.  7.  "  Heb.  x.  36. 

X  Heb.  iv.  7 — 9.    In  ver.  8  the  name  "  Jesus  "  should  be  trans- 
lated "  Joshua."     They  are  both  the  same  word  in  the  Greek. 


255.1  SLOTH  AND  LUKEWARMNESS  REPROVED.  601 

Let  US  LEARN  then  from  hence  the  issue, 

1.  Of  the  world's  impieties — 

[God  beareth  long  with  sinners ;  and  because  his  judgments 
against  their  evil  works  are  not  executed  speedily,  their  hearts 
are  the  more  fully,  and  more  securely,  set  in  them  to  do  evil. 
But  "  God  is  not  slack  concerning  his  promise,  as  some  men 
count  slackness."  He  has  fixed  a  period  beyond  which  his 
forbearance  shall  be  exercised  no  longer :  and  then  the  most 
secure  shall  be  visited,  and  the  most  powerful  brought  down. 
"  Though  hand  join  in  hand,  the  wicked  shall  not  be  un- 
punished." O  that  the  secure  and  thoughtless  would  reflect 
on  this,  ere  it  be  too  late !  Hostility  to  Jesus  and  his  people, 
whatever  men  may  imagine,  can  never  terminate,  but  in  the 
destruction  of  those  who  indulge  it.  Beware  then.  Brethren, 
of  hardening  yourselves  against  God  :  for  "  who  ever  hardened 
himself  against  him  and  prospered?"  His  hand  wiU  surely 
find  out  all  his  enemies  ;  and  every  refuge  of  lies  shall  be  swept 
away  with  the  besom  of  destruction.] 

2.  Of  the  saint's  conflicts — 

[Victory  may  in  some  cases  be  long  held  in  suspense :  and 
the  most  courageous  veteran  may  need  peculiar  comforts  from 
above.  But  the  weakest  shall  triumph  in  due  time ;  and  be 
made  "  more  than  conquerors  through  Him  that  loved  them." 
We  readily  grant,  that,  as  the  Israelites  had  to  contend  with 
"  nations  that  were  greater  and  mightier  than  they,"  so  it  is 
with  us  :  but  the  issue  of  our  conflicts  shall  be  like  theirs  also. 
It  is  said  on  different  occasions,  that  "  God  delivered  their  ene- 
mies into  their  hands ;"  and  from  thence  the  victory  became 
certain.  The  same  promise  has  he  made  to  us ;  and  it  shall 
be  fulfilled  to  every  one  of  us  in  its  season.  Let  not  any  then 
give  way  to  unnecessary  alarms.  Appearances  may  be  awful 
and  alarming :  but  our  consolation  is,  that  "  greater  is  He  that 
is  in  us,  than  he  that  is  in  the  world:"  and,  if  at  any  time  we 
be  tempted  to  say,  "  O  wretched  man  that  I  am,  who  shall 
deliver  me?"  let  us  instantly  reply  with  the  holy  Apostle,  "  I 
thank  God  through  Jesus  Christ  ovur  Lord ! "] 

CCLV. 

SLOTH  AND  LUKEWARMNESS  REPROVED.* 

Josh,  xviii.  3.  And  Joshua  said  unto  the  children  of  Israel, 
How  long  are  ye  slack  to  go  to  possess  the  land,  which  the 
Lord  God  of  your  fathers  hath  given  you  ? 

CONSISTENCY  in  religion  is  by  no  means  an 
easy  attainment.     Certain  duties  may  be  performed 

a  For  New  Year's  Day. 


G02  JOSHUA,  XVIII.  3.  [255. 

with  zeal,  whilst  others  of  a  more  difficult  and  self- 
denying  nature  are  shamefully  neglected.  We  admire 
and  applaud  the  conduct  of  "  the  whole  congregation 
of  Israel"  in  relation  to  the  tabernacle,  which  with 
one  consent  they  "  set  up  for  the  Lord  in  Shiloh," 
as  soon  as  ever  "  the  land  was  subdued  before  them." 
This  mark  of  respect  and  gratitude,  of  love  and  devo- 
tion, was  due  to  God  in  the  first  place :  but  should 
we  not  have  expected,  that  they  would  immediately 
go  on  to  complete  the  work  which  God  had  assigned 
them,  and  which  they  had  almost  brought  to  a  suc- 
cessful termination  ?  Yet  behold,  there  were  no  less 
than  seven  tribes  out  of  the  twelve,  who  had  not  yet 
received  their  inheritance,  and  who  manifested  a  most 
criminal  indifference  respecting  the  possession  of 
their  appointed  portion.  This  negligence  Joshua 
reproves  in  the  words  which  we  have  read :  for  the 
elucidation  of  which  we  shall  shew, 
I.  The  force  of  the  reproof  as  applied  to  them — 

God  had  given  them  the  land,  and  had  so  far  sub- 
dued the  inhabitants  before  them,  that  little  re- 
mained but  to  go  and  take  possession  of  the  whole 
country.  But  they  delayed,  and  their  neglect  brought 
a  just  reproof  upon  them ; 

1.  For  their  indolence — 

[It  is  manifest  that  they  gave  way  to  an  indolent  and  sloth- 
ful spirit,  which  kept  them  from  making  the  exertions  neces- 
sary for  the  acquisition  of  their  respective  lots.  Now  this  is 
an  habit  which  we  are  all  too  apt  to  indulge,  and  which  has  a 
most  injurious  effect  wherever  it  prevails.  Solomon  speaks  of 
it  as  rendering  a  man  averse  to  the  most  necessary  duties, 
insomuch  that  "  his  way  is  always  like  an  hedge  of  thorns" 
that  makes  his  every  motion  difficult  and  painful^.  Hence  he 
is  impoverished ;  "  The  soiil  of  the  sluggard  desireth,  and  hath 
nothing  '^ : "  even  the  attamments  he  has  made  are  rendered  un- 
profitable to  him  through  the  influence  of  this  corrupt  prin- 
ciple :  "he  roasteth  not  that  which  he  took  in  hunting^ :"  in 
fact,  as  Solomon  further  observes,  "  The  desire  of  the  slothful 
killeth  him*^."  Now  to  yield  to  this  principle  at  any  time  is 
very  reprehensible  ;  but  under  their  circumstances,  when  God 

b  Prov.  XV.  19.  <=  Prov.  xiii.  4.  ^  Prov.  xii.  27. 

e  Prov.  xxi.  25. 


255.1  SLOTH  AND  LUKEWARMNESS  REPROVED.  603 

had  done  so  much  for  them,  and  there  remained  so  little  for 
them  to  do,  it  was  highly  criminal.] 

2.  For  the  undue  satisfaction  they  took  in  their 
present  comforts — 

[Doubtless  their  present  state  formed  a  great  contrast  with 
that  which  they  had  experienced  in  the  wilderness  ;  for  they 
enjoyed  all  the  rich  provisions  which  had  been  treasured  up  for 
the  use  of  the  former  inhabitants.  But,  because  they  were  at 
present  possessed  of  such  abundance,  they  were  unmindful  of 
that  which  was  destined  for  their  future  and  permanent  support. 
Thus  it  frequently  happens,  that  a  present  portion  diverts 
men  from  the  pursuit  of  an  ulterior  object,  which  would  have 
more  richly  compensated  their  continued  labours.  Not  that 
we  mean  to  decry  moderation ;  for,  when  it  is  seated  in  the 
desires  without  impeding  our  actions,  we  consider  it  as  a  dis- 
tinguished virtue  :  but  where  a  partial  attainment  of  what  is 
truly  good,  renders  us  indifferent  to  the  fuUer  possession  of 
that  good,  we  regard  that  as  an  abuse  of  God's  goodness  to  us, 
and  a  perversion  of  what  he  designed  for  our  encouragement. 
In  the  Israelites  it  argued  base  ingratitude  to  God,  and  was  a 
very  shameful  method  of  requiting  aU  his  kindness  to  them.] 

3.  For  the  light  thoughts  which  they  entertained 
of  their  promised  inheritance — 

[It  is  evident  that  they  did  not  regard  it  in  the  exalted 
light  in  which  God  had  represented  it  to  them :  they  thought 
but  little  of  it  as  an  inheritance  assigned  to  them  by  the  Deity, 
and  still  less  as  a  type  and  emblem  of  that  glorious  inheritance 
reserved  for  his  people  in  a  better  world.  In  this  respect  tliey 
are  followed  by  the  whole  race  of  mankind.  God  bestows  in- 
numerable blessings  on  us,  to  lead  up  our  minds  to  Him  who 
gave  them,  and  to  stimulate  us  to  the  pursuit  of  far  higher 
blessings  :  but  we  view  these  mercies  only  as  they  conduce  to 
our  present  comfort,  and  entirely  overlook  the  intention  of  the 
Donor :  yea,  we  scarcely  ever  begin  to  think  of  spiritual  benefits, 
till  he  has  either  withdi'awn,  or  embittered  to  us  our  carnal 
enjoyments.  In  Israel,  this  conduct  was  peculiarly  criminal, 
because  the  possession  of  this  land  had  been  promised  to 
Abraham  so  many  hundred  years  before,  and  had  constituted 
the  chief  encouragement  to  the  whole  nation  to  devote  them- 
selves unreservedly  to  the  service  of  Jehovah.] 

The  reproof  however  must   not   be  confined   to 
them  ;  we  must  acknowledge, 
II.  The  justice  of  it  as  applied  to  ourselves — 

God  has  given  to  us  a  better  inheritance,  even 
heaven  itself:  and  much  has  he  done  for  us,  in  order 


604  JOSHUA,  XVIII.  3.  [255. 

to  bring  us  to  the  possession  of  it.  We  speak  not 
now  of  those  who  are  yet  "  in  darkness  and  the 
shadow  of  death,"  but  of  those  who  have  been 
"  brought  out  of  darkness  into  marvellous  light :" 
yes,  to  the  greater  part  of  them  is  this  reproof  pre- 
eminently due.  Let  it  only  be  considered  how  "slack" 
the  professors  of  religion  almost  universally  are  in 
the  pursuit  of  heaven  ;  how  slack,  I  say, 

1.  In  reading  the  Scriptures — 

[The  sacred  volume  contains,  not  only  the  will  which 
makes  over  to  us  the  grant  of  this  inheritance,  but  the  title- 
deeds  themselves,  yea,  a  map  also  of  the  whole  estate,  a  descrip- 
tion of  every  thing  that  is  valuable  in  it,  and  clear  directions 
for  securing  to  ourselves  the  everlasting  possession  of  it.  Now 
I  would  ask,  What  would  be  our  employment,  if  such  a  docu- 
ment were  put  into  our  hands  in  reference  to  an  earthly 
inheritance ;  especially  if  we  were  called  to  make  out  our  title 
to  it,  and  our  ultimate  enjoyment  of  it  depended  on  proofs  to 
be  adduced  from  the  records  themselves  ?  Should  we  not 
diligently  apply  ourselves  to  those  records  without  loss  of  time  ? 
Should  we  not  call  in  professional  aid,  and  use  every  possible 
effort  to  establish  our  right  ?  Should  we  find  ourselves  at  ease 
whilst  the  issue  of  our  exertions  was  doubtful  ?  or  should  we 
waste  our  time  in  unprofitable  piusuits,  and  thereby  endanger 
the  ultimate  loss  of  our  property  through  the  craft  and  subtlety 
of  an  envious  adversary  ?  We  all  know  how  we  should  feel 
and  act  on  an  occasion  like  that.  But  how  do  we  act  in  re- 
ference to  the  inspired  volume?  ([  speak  not  of  those  who 
entirely  neglect  the  Bible;  their  conduct  speaks  loudly  for 
itself:  I  speak  of  those  who  do  occasionally  read  the  Scrip- 
tui-es.)  Do  we  search  that  blessed  book  with  half  the  interest 
tliat  we  ought  ?  Do  we  mark  every  thing  in  it  that  can  assist 
us  either  in  discovering  our  title  to  heaven,  or  in  securing  the 
attainment  of  it  ?  Let  us  ask  ourselves,  whether  we  do  not 
often  find  less  interest  in  it  than  in  a  common  newspaper  ?  and, 
though  for  conscience  sake  we  read  a  portion  of  it  every  day,  we 
find  it  oftentimes  only  a  dead  letter,  and  a  sealed  book,  from 
whence  we  derive  no  real  benefit.  Does  not  this  then  shew 
how  justly  the  reproof  of  "  slackness"  may  be  applied  to  us  ?'\ 

2.  In  prayer — 

[Prayer  is  that  which  brings  down  aid  from  above,  and 
tends,  more  than  any  thing  else,  to  the  fiurtherance  of  the 
work  of  God  within  us.  But  O !  what  a  poor,  cold,  formal  ser- 
vice is  prayer  in  general,  even  among  those  who  profess  to  be 
looking  for  the  enjoyment  of  heaven  !     But,  what  if  we  were 


255.1  SLOTH  AND  LUKEWARMNESS  REPROVED.  605 

professing  great  anxiety  to  reach  a  destined  port,  and  yet 
carried  no  more  sail  than  was  just  necessary  to  keep  the  vessel's 
head  towards  it ;  and  every  storm  threatened  to  drive  us  out 
of  our  course  ;  and  it  was  often  doubtful  whether  the  currents 
had  not  a  more  powerful  influence  to  counteract  our  design, 
than  the  vdnd  to  further  it ;  would  any  one  believe  that  we 
were  in  earnest  ?  It  is  by  prayer  that  we  catch  the  heavenly 
gales,  and  are  advanced  towards  the  land  which  we  pretend  to 
seek :  let  conscience  say  then,  whether  we  carry  the  canvass 
which  we  might ;  or  whether  our  secret  aspirations  justify  our 
outward  professions.  Who  amongst  us,  in  the  view  of  these 
holy  duties,  does  not  even  reproach  himself,  and  almost  doubt 
his  own  sincerity?] 

3.  In  the  mortification  of  sin — 

[In  this  we  particularly  resemble  the  Israelites  of  old. 
Because  the  armies  of  Canaan  were  no  longer  formidable  to 
them,  they  overlooked  the  scattered  remains  which  still  occu- 
pied many  strong-holds,  and  considered  them  as  unworthy  of 
their  notice.  And  is  it  not  thus  with  too  many  amongst  oiu:- 
selves  ?  We  are  not  any  longer  tempted  to  the  commission  of 
gross,  open,  scandalous  iniquities ;  and  therefore  we  rest 
satisfied  vdth  the  victories  we  have  gained,  instead  of  prose- 
cuting them  to  the  utter  extirpation  of  our  indwelling  cor- 
ruptions. Look  at  many  professors  of  religion :  they  will  not 
be  guilty  of  palpable  dishonesty ;  yet  will  harbour  covetous 
and  worldly  desires :  they  will  not  commit  whoredom  or 
adultery;  yet  will  indulge  much  impurity  in  their  imaginations. 
See  the  various  parties  in  the  Church :  instead  of  exerting  all 
their  powers  against  their  common  enemy,  they  can  waste  their 
time  in  contending  with  each  other :  and  even  those  who  are 
united  in  the  same  Church  too  often  weaken  each  other's 
hands  by  mutual  disagreements,  instead  of  edifying  each  other 
by  fervent  love.  Do  not  these  things  shew,  how  lukewarm  we 
are  in  the  prosecution  of  our  best  interests  ?  Were  we  in  earnest, 
as  we  ought  to  be,  we  should  account  sin  our  only  enemy ;  and 
the  extirpation  of  it  would  be  the  one  labour  of  our  lives.] 

4.  In  pressing  forvs^ard  for  the  prize  of  our  high 
calhng — 

[This  distinguished  the  great  Apostle  of  the  Gentiles;  he 
"forgot  the  things  which  were  behind,  and  reached  forward 
for  that  which  was  before  : "  and,  after  his  example,  we  should 
account  nothing  attained,  as  long  as  any  thing  remains  to  be 
attained :  we  should  consider  victories  only  as  steps  to  future 
conquests;  and  think  it  time  enough  to  rest,  when  every 
enemy,  even  death  itself,  has  been  put  imder  our  feet.  In- 
stead of  dreading  the  dissolution  of  our  earthly  tabernacle,  we 


606  JOSHUA,  XVIII.  3.  [255. 

should  groan  for  it,  desiring  to  be  dissolved,  that  we  may  be 
\vith  Christ ;  yea,  we  should  be  "  looking  for  and  hasting  unto 
the  coming  of  the  day  of  Christ,"  when  our  sanctification  will 
be  perfect,  and  our  triumph  complete.  But,  how  far  is  this 
from  being  the  experience  of  the  generality  of  Christians  !  We 
seem  to  cleave  to  life,  as  if  a  state  of  pain  and  conflict  were 
preferable  to  that  of  rest  and  happiness.  Alas !  alas !  we  live 
far  below  our  privileges :  whereas,  if  we  were  as  heartily 
engaged  in  the  work  of  our  salvation  as  God  requires  us  to  be, 
we  should  manifest  in  our  very  countenances  the  radiance  of 
God's  image,  and  bear  about  in  our  souls  the  felicity  of  heaven.] 

That  we  may  give  more  effect  to  this  reproof,  we 
will  set  before  you, 

III.  The  considerations  which  are  proper  to  stir  us 
up  to  diligence — 

Consider, 

1.  How  much  time  you  have  lost  already — 
[What  attainments  might  we  not  have  secm-ed,  if,  from  the 

commencement  of  our  warfare,  we  had  made  no  truce  with  our 
enemies,  but  had  followed  up  our  advantages  with  becoming 

zeal ! Many  may  look   back  for   years,   and  yet  be 

scarcely  able  to  point  out  one  foot  of  ground  that  they  have 
gained,  beyond  that  which  was  ceded  to  them  in  their  first  con- 
flicts. But  we  must  not  forget,  that  it  is  not  he  who  begins 
well,  but  "  he  that  endureth  to  the  end,  that  shall  be  saved."] 

2.  How  your  difficulties  are  increased  by  delay — 

[Forty  years  after  this  time,  the  tribe  of  Dan  had  yet  to 
fight  for  their  inheritance*;  and  it  was  four  hundred  years 
before  the  Jebusites  were  driven  from  Jerusalem^.  Had  all 
the  tribes  proceeded  wdth  united  vigour  to  fulfil  the  divine 
command  in  its  utmost  extent,  they  would  not  so  long  have 
had  to  lament  that  their  remaining  enemies  were  as  "  scourges 
in  their  side,  and  thorns  in  their  eyes."  And  who  does  not 
find,  that  coiruptions  gather  strength  by  indulgence,  and  that 
graces  decay  for  want  of  exercise  ?  "  Look  then  to  yourselves, 
that  ye  lose  not  the  things  that  ye  have  wrought,  but  that  ye 
receive  a  full  reward^."] 

3.  How  certain  is  your  success,  if  ye  advance  in 
your  work — 

[The  promise  and  oath  of  Jehovah  are  on  your  side.  If 
there  were  any  room  for  doubt  respecting  the  ultimate  success 
of  yovu:  labours,  there  would  be  some  little  excuse  for  lukewarm- 
ness :  but  when  victory  is  sure,  methinks  the  most  timid  person 

f  Judg.  xviii.  1.  e  2  Sam.  v.  6 — 8.  ^  2  John,  ver.  8. 


256.]  DISBANDING  OF  THE  TROOPS  OF  ISRAEL.  607 

in  the  universe  should  not  fear  the  conflict,  nor  the  weakest 
hesitate  to  put  forth  his  strength.  Go  on  then  without  fear ; 
and  "  ye  shall  never  fall,  but  so  an  entrance  shall  be  ministered 
unto  you  abundantly  into  the  everlasting  kingdom  of  our  Lord 
and  Saviour  Jesus  Christ'."] 

4.    How   richly   heaven   will   compensate  for  all 
your  labours — 

[What  was  Canaan,  in  comparison  of  the  rest  that  is 
above  ?  It  is  no  luicommon  thing  for  the  ungodly  to  find  fault 
with  the  Lord's  people  as  too  strict,  and  to  dissuade  them  from 
the  exercise  of  so  much  zeal  in  the  cause  of  Chi-ist :  but  what 
would  they  think,  if,  Uke  Paul,  they  were  caught  up  to  the 
third  heavens,  and  beheld  for  a  single  hour  those  blest  abodes  ? 
Would  they  thiiik  us  then  too  much  in  earnest?  Would  they 
not  rather  stand  amazed  at  the  lukewarmness  of  those,  whom 
they  now  condemn  as  "righteous  overmuch?  "  They  themselves 
cannot  but  feel  the  full  force  of  this  appeal:  much  more  must 
you  who  are  engaged  in  the  service  of  the  Lord,  be  well  con- 
vinced, that  "  it  is  good  to  be  zealously  affected  always  in  a 
good  cause."  To  you  therefore  we  say,  as  the  spies  did  to  the 
neglectful  Danites,  "  We  have  seen  the  land,  and  behold,  it  is 
very  good:  and  are  ye  still?  Be  not  slotliful  to  go,  and  to 
enter  to  possess  the  land''."] 

i  2  Pet.  i.  10,  11.  k  judg.  xviii.  9. 


CCLVL 

THE    DISBANDING  OF  THE  TROOPS  OF  ISRAEL. 

Josh.  xxii.  4,  5.  Now  return  ye,  and  get  you  unto  your  tents, 
and  unto  the  land  of  your  possessioii,  which  Moses  the  ser- 
vant of  the  Lord  gave  you  on  the  other  side  Jordan.  But 
take  diligent  heed'  to  do  the  commandment  and  the  law,  which 
Moses  the  servant  of  the  Lord  charged  you,  to  love  the  Lord 
your  God,  and  to  walk  in  all  his  ways,  and  to  keep  his  com- 
mandments, and  to  cleave  unto  him,  and  to  serve  him  with  all 
your  heart  and  with  all  your  soul. 

THE  duties  of  soldiers  and  of  their  commanders 
are  well  illustrated  in  this  passage.  The  soldier's 
chief  excellence  is  a  prompt,  steady,  persevering, 
uniform  obedience  to  the  commands  of  his  superiors, 
without  regarding  any  difficulties,  any  dangers,  any 
sacrifices :  and  amongst  the  chief  excellencies  of  a 
commander  is  an  attention  to  the  spiritual  and  eter- 
nal interests  of  those  who  are  under  his  authority. 


G08  JOSHUA,  XXIL  4,  5.  [256. 

The  Reubenites,  Gadites,  and  Manassites,  had  re- 
ceived then*  portion  on  the  other  side  of  Jordan  on 
the  express  condition,  that  a  just  proportion  of  their 
tribes  should  pass  over  Jordan  to  fight  in  concert 
with  the  other  tribes,  and  not  return  unto  their  in- 
heritance till  the  whole  land  should  be  subdued. 
This  they  had  done  ;  and  now  that  they  were  about 
to  be  disbanded,  Joshua  acknowledges  to  their  honour, 
that  "  they  had  kept  all  that  Moses  the  servant  of 
the  Lord  had  commanded  them,  and  had  obeyed  his 
voice  also  in  all  that  lie  had  commanded  them."  But 
whilst  he  commends  them  for  their  fidelity  to  him, 
he  endeavours  to  impress  upon  their  minds  a  sense 
of  duty  and  allegiance  to  God  ;  and  enjoins  them  to 
"  take  diligent  heed  to  serve  the  Lord  their  God  with 
all  their  heart,  and  with  all  their  soul." 

From  this  parting  exhortation  we  are  led  to  re- 
mark, 
L  That  a  progress  in  holiness  is  above  all  things 

to  be  desired — 

[Had  Joshua  merely  judged  it  proper  to  insert  an  admo- 
nition relative  to  their  religious  duties,  one  or  two  expressions 
would  have  sufficed:  but  from  the  multitude  of  expressions 
used  in  the  text,  we  see  of  what  unspeakable  importance  he 
considered  religion  to  be  to  every  child  of  man.  He  not  only 
mentions  the  subject  first  in  general  terms,  that  "  they  should 
do  the  commandment  and  the  law,"  but  enters  particularly 
into  it :  they  must  have,  as  the  principle  of  theh  obedience, 
the  love  of  God:  the  extent  of  it  must  be  to  all  God's  ways: 
and,  as  to  the  manner  of  it,  they  must  cleave  to  him  with  an 
unalterable  determination  of  their  wills,  and  the  most  ardent 

exercise  of  their  affections This  is  holiness;  but  nothing 

short  of  it  will  suffice.  We  do  not  say  that  the  Christian  must 
be  perfect :  for  where  should  we  then  find  a  Christian  ?  but  he 
must  aim  at  perfection,  and  be  continually  pressing  forwards 
for  the  attainment  of  it.  This  was  the  great  object  of  Joshua's 
solicitude  both  for  himself  and  his  sokUers:  this  was  the  great 
end  for  which  our  Lord  Jesus  Christ  died  upon  the  cross,  even 
"  to  purify  to  himself  a  peculiar  people  zealous  of  good  works:" 
and  this  must  be  the  one  object  for  which  we  should  desire 
to  live.] 
n.  That,  whatever  progress  any  person  may  have 

made,  he  still  needs  to  hear  words  of  counsel 

and  exhortation — 


2156.1  DISBANDING  OF  THE  TROOPS  OF  ISRAEL.  609 

[The  soldiers  whom  Joshua  was  disbanding  had  continued 
with  unshaken  fidelity  to  fulfil  their  engagements :  and  though 
they  had  been  detained  from  their  families  and  possessions  for 
seven  years,  they  never  once  murmiu'ed  or  repined  at  the  delay : 
yet  Joshua  did  not  on  that  account  think  that  his  religious 
counsels  to  them  were  superfluous.  Nor  shoidd  the  most 
established  Christian  imagine  himself  to  be  beyond  the  reach 
of  danger,  or  to  have  attained  such  eminence  as  not  to  need 
every  possible  help  for  his  furtherance  in  the  divine  life.  St. 
Peter,  writing  to  those  to  whom  "  the  divine  power  had  already 
given  all  things  that  pertained  to  life  and  godliness,"  says,  "  I 
will  not  be  negligent  to  put  you  always  in  remembrance  of 
these  things,  though  ye  know  them,  and  be  established  in  the 
present  truth."  And  indeed  the  counsel  in  our  text  intimates, 
that,  in  order  to  do  the  commandments,  we  must  "  take  heed," 
yea,  "  take  diligent  heed  "  to  them ;  so  many  are  our  tempta- 
tions to  violate  them,  and  so  averse  are  we  by  nature  to  observe 
them — ■ — • —  In  a  general  way,  the  truth  of  these  observations 
will  be  thought  so  obvious,  as  that  they  scarcely  deserved  a 
mention:  but  experience  proves,  that  they  need  to  be  insisted 
on  with  all  possible  earnestness:  for,  whilst  the  professors  of 
religion  depart  from  open  iniquity,  there  is  in  every  one  of 
them  some  besetting  sin,  which  they  are  prone  to  cherish  and 
indulge.  Moreover,  their  blindness  with  respect  to  that  sin 
is  most  astonishing :  for,  not  only  are  they  miconscious  of  its 
domination,  but  they  are  even  ignorant  of  its  existence  in 
them ;  and  not  unfrequently  do  they  give  themselves  credit  for 
that  as  a  virtue,  which  others  see  to  be  their  greatest  defect. 
How  blind  are  men  to  their  pride,  their  vanity,  their  worldli- 
ness !  How  often  does  an  angry  and  bitter  spirit  habitually 
prevail  in  men,  who  never  mourn  over  their  unchristian  tem- 
pers, or  appear  even  to  be  aware  of  them ! We  call 

upon  all  then  to  "be  jealous  over  themselves  with  a  godly 
jealousy;"  and  to  hear  the  exhortations  of  the  Gospel  with  an 
especial  reference  to  themselves,  searching  out  their  ovni  spirit, 
and  striving  to  attain  the  full  "  mind  that  was  in  Christ  Jesus."] 

III.  That  a  state  of  peace  and  prosperity  is  a  season 
of  peculiar  danger — 

[Now  the  disbanded  soldiers  were  returning  to  the  bosom 
of  their  families,  and  the  peaceful  prosecution  of  their  worldly 
business :  and,  as  Moses  had  long  since  warned  them,  they  were 
in  danger,  whilst  enjoying  "  houses  which  they  built  not,  wells 
which  they  digged  not,  and  vineyards  which  they  planted  not; 
they  were  in  danger,  I  say,  of  forgetting  the  Lord  their  God." 
And  who  does  not  feel  how  apt  the  mind  is  to  yield  to  the 
pleasures  of  sense,  and  to  relax  its  ardour  in  the  pursuit  of 
heavenly  things,  when  it  has  no  trials  or  troubles  to  stimulate 

VOL.   II.  R  R 


610  JOSHUA,  XXII.  4,  5.  [256. 

its  exertions?  Visit  the  chambers  of  sickness,  and  of  health; 
and  see  how  different  the  same  persons  are  mider  the  two 
different  states!  View  persons  under  painful  bereavements, 
and  see  them  afterwards  in  the  full  enjoyment  of  all  earthly 
comforts!  Truly,  if  we  regarded  heavenly  things  only,  we 
might  rather  congratulate  men  on  troubles  than  on  the  absence 
of  them,  and  account  prosperity  their  greatest  snare.  To  all 
then  who  are  looking  forward  to  any  worldly  acquisitions  or 
comforts,  or  who  are  now  living  in  the  possession  of  them,  we 
would  urge  with  peculiar  earnestness  the  necessity  of  vigilance, 
lest  having  "  begun  in  the  Spirit,  they  end  in  the  flesh."  Hear 
the  exhortation  of  an  inspired  Apostle:  "  Follow  holiness, 
without  which  no  man  shall  see  the  Lord;  looking  diligently, 
lest  any  man  fail  of  the  grace  of  God ;  lest  any  root  of  bitter- 
ness springing  up  trouble  you,  and  thereby  many  be  defiled^:" 
there  you  may  see  the  hidden  nature,  the  growing  tendency, 
the  baneful  effects  of  sin ;  its  effects  in  the  heart,  the  Church, 

the  world O  that  we  may  be  ever  on  our  guard  against 

its  secret  workings;  and  most  of  all  on  our  guard,  when  ease 
and  prosperity  are  administering  opiates  to  our  souls!] 

''  Suffer  ye   then.    Brethren,   a   word   of  exhorta- 
tion ^ " — 

[Wlien  ye  are  released  from  your  present  warfare,  and  are 
dismissed  to  your  eternal  inheritance,  ye  will  be  beyond  the 
reach  of  sin:  in  the  bosom  of  your  God  your  holiness  and  felicity 
will  be  complete.  But,  as  long  as  you  are  in  tliis  world,  you 
will  need  to  have  every  word  of  Joshua's  injunctions  repeatedly 
enforced.  See  then  to  it  that  you  "  love  the  Lord  yoiu*  God," 
who  has  redeemed  you  from  sin  and  Satan,  death  and  hell 

See  that,  from  a  sense  of  love  to  him,  and  his  love  to 

you,  your  obedience  be  carried  to  its  utmost  possible  extent; 
and  strive  to  "  be  perfect  even  as  your  Father  which  is  in 

heaven  is  perfect" And,  since  it  is  certain  that  you 

wiU  find  many  things  to  draw  you  away  fi'om  him,  mind  that 
you  "  cleave  to  him  with  full  purpose  of  heart,"   "  abhorring 

that  which  is  evil,  and  cleaving  to  that  which  is  good  " 

Lastly,  let  all  your  affections  centre  in  Him,  and  in  his  ways: 
let  "your  whole  heart  and  your  whole  soul"  be  engaged  in  his 
service;  and  let  the  delight  which  you  experience  in  fulfilling 
his  will,  be  manifested,  "  not  in  word  and  in  tongue,  but  in 
deed  and  in  truth ; "  so  that  your  bitterest  enemy,  or  most 
watchful  observer,  may  have  no  room  to  doubt  either  the  excel- 
lence of  your  principles,  or  the  reality  of  your  attainments.] 

a  Heb.  xii.  \A,  15. 

^  Heb.  xiii.  22.  If  this  were  on  the  occasion  of  disbanding  troops, 
the  commendation  given  by  Joshua,  as  well  as  his  exhortation, 
should,  as  far  as  was  applicable,  be  insisted  on. 


257.1  THE  ALTAR  OF  WITNESS.  611 

CCLVII. 

THE    ALTAR    OF    WITNESS. 

Josh.  xxii.  11,  12.  And  the  children  of  Israel  heard  say,  Be- 
hold, the  children  of  Reuben  and  the  children  of  Gad  and 
the  half  tribe  of  Manasseh  have  built  an  altar  over  against 
the  land  of  Canaan,  in  the  borders  of  Jordan,  at  the  passage 
of  the  children  of  Israel.  And  when  the  children  of  Israel 
heard  of  it,  the  whole  congregation  of  the  children  of  Israel 
gathered  themselves  together  at  Shiloh,  to  go  up  to  war 
against  them. 

RELIGION  has  often  been  made  a  plea  for  ambi- 
tious and  bloody  projects :  but  it  never  was  on  any 
occasion  so  truly  and  properly  the  ground  of  war,  as 
in  the  event  that  is  here  recorded.  The  tribes  who 
had  their  portion  on  the  east  of  Jordan,  after  having 
been  disbanded,  came  to  the  land  of  their  possession : 
and,  apprehending  that  at  some  future  period  they 
might  be  disowned  by  their  brethren  on  account 
of  their  not  having  their  inheritance  in  the  land  of 
Canaan,  they  built  a  large  altar  on  the  borders  of 
their  own  land  near  Jordan,  to  serve  as  a  memorial 
to  all  future  ages,  that  they  belonged  to  the  tribes 
of  Israel,  and  were  the  worshippers  of  Israel's  God. 
The  other  tribes  having  no  conception  of  an  altar 
being  erected  but  for  sacrifice,  regarded  this  as  an 
act  of  rebellion  against  God,  and  determined  instantly 
to  go  and  punish  the  supposed  apostates.  But  first 
they  agreed  to  send  an  embassy,  to  see  whether  they 
could  not  prevail  by  milder  methods  to  reclaim  them 
from  their  wickedness.  The  ambassadors  went ;  a 
convention  met;  an  explanation  took  place;  the  mis- 
apprehensions were  removed ;  and  all  was  speedily 
and  amicably  settled. 

Now  this  history  will  suggest  many  useful  hints 
for  the  regulating  of, 

I.  National  interests — 

[The  question  was,  in  fact,  of  infinite  importance  to  the 
whole  nation.  Repeated  occasions  had  arisen  wherein  the  sin 
of  individuals  had  been  visited  upon  the  whole  nation.  The 
iniquity  of  Achan  had  not  long  since  caused  the  defeat  of  Israel's 

R  R  2 


612  JOSHUA,  XXII.  11,  12.  [257. 

hosts,  and  the  loss  of  six  and  thirty  men :  and,  not  very  long 
before,  the  connexion  of  many  with  the  Midianitish  women  in 
whoredom  and  idolatry,  brought  destruction  on  twenty-four 
thousand  Israelites  in  one  day.  What  then  could  be  expected, 
but  that,  if  these  who  had  erected  the  altar  should  pass  un- 
punished, God  would  punish  all  the  other  tribes  as  partners  in 
their  guih?  To  avert  so  terrible  an  evil  was  their  bounden 
duty;  and  therefore  they  acted  right  in  determining  to  avenge 
the  quarrel  of  their  God.  But,  as  it  was  possible  they  might 
prevail  by  gentler  means,  they  sent  delegates  from  every  tribe, 
with  Phinehas  at  their  head,  to  expostulate  with  them  on  their 
conduct.  These  were  met  by  other  delegates  from  the  sup- 
posed offenders,  and  every  thing  was  cleared  up  to  their 
satisfaction:  and  thus  the  controversy  was  terminated  to  the 
unspeakable  joy  of  all  parties. 

Now  in  this  we  see  how  nations  ought  to  act,  whenever 
grounds  of  disagreement  arise,  and  their  mutual  interests  in- 
terfere. Their  ambassadors  should  confer  with  each  other  in  a 
conciliatory  manner,  anxious  to  prevent  extremities,  and,  by 
mutual  explanations  and  concessions,  to  adjust  their  differences. 
One  thing  in  particular  was  worthy  of  applause  in  those  who 
seemed  disposed  for  war:  they  were  intent  only  on  the  pre- 
vention of  iniquity;  and,  imagining  that  the  altar  had  been 
raised  with  a  view  to  put  the  land  of  Gilead  on  a  footing  of 
equality  with  the  land  of  Canaan,  they  offered  to  give  up  a 
projDortionate  share  of  their  own  land  to  those  who  had  erected 
it,  and  thus  to  sacrifice  their  own  interests  for  the  preservation 
of  peace.  Alas!  how  different  is  this  from  what  is  usually 
found  amongst  contending  nations!  Modern  embassies  are 
most  frequently  characterized  by  duplicity  and  concealment,  by 
chicanery  and  finesse,  and  by  a  wanton  pertinacity  about 
matters  of  inferior  moment.  Were  all  actuated  by  the  spirit 
of  Israel  on  this  occasion,  were  frankness  on  the  one  side  met 
by  patience  and  conciliation  on  the  other,  the  earth  would  be 
no  more  deluged  with  blood,  but  the  "  swords  wovdd  be  beaten 
into  ploughshares,"  and  happiness  would  reign,  where  nothing 
but  desolation  and  misery  is  seen.] 

But  this  history  will  be  further  useful  for  the  regu- 
lation of, 

II.  Judicial  policy — 

[This  act  was  in  reality  an  enforcing  of  the  existing  laws 
under  the  direction  of  the  civil  magistrate :  for,  though  Joshua 
is  not  mentioned,  we  can  have  no  doubt  but  that  Phinehas  and 
the  ten  princes  had  received  his  sanction  at  least,  if  they  did 
not  proceed  by  his  express  connnand.  The  law  of  God  had 
plainly  enjoined,  that  there  should  be  only  one  place  for  God's 


257.1  THE  ALTAR  OF  WITNESS.  613 

altar,  and  that  all  the  tribes  shotJd  offer  their  sacrifices  there^. 
It  also  commanded,  that,  if  any  attempt  should  be  made  by 
any  part  of  Israel  to  establish  idolatry  among  them,  the  re- 
mainder, after  due  inquiry,  should  cut  them  off  with  the  sword''. 
This  then  was  an  interference  of  magistrates  m  support  of  the 
laws:  and  it  was  indispensably  necessary  that  they  should  inter- 
fere, to  prevent  so  fatal  a  schism  as  was  likely  to  arise. 

We  would  not  be  understood  to  say,  that  civil  magistrates 
would  be  justified  in  using  the  sword  for  the  prevention  or  pu- 
nishment of  schism  now.    The  true  Church  is  not  so  accurately 
defined  now,  as  that  any  one  body  has  a  right  to  assume  to 
itself  the  exclusive  privilege  of  being  called  The  Church  of 
Christ :  nor  is  there  any  commission  given  to  magistrates  to  use 
carnal  weapons  in  the  support  of  any  particular  system,  either 
of  doctrines  or  of  discipline,  in  the  Church :  but  where,  as  in 
the  instance  before  us,  there  appears  to  be  a  public  renun- 
ciation of  all  religion,  and  a  profane  contempt  of  all  laws,  the 
magistrate  is  bound  to  interfere ;  and  every  Christian  in  the 
land  is  bound  to  give  him  his  svipport.    Opinions  are  not  within 
the  cognizance  of  the  civil  magistrate,  except  when  they  are 
manifested  in  actions,  or  are   so  promulged  as  to  endanger 
the  peace  and  welfare  of  society  :  but,  when  carried  to  that 
extent,  they  justly  come  under  his  control.     This  vigilance 
however,  though  sufficiently  exercised  in  relation  to  the  things 
which  concern  the  State,  is  but  little  seen  in  the  suppression 
of  profaneness  and  iniquity.     We  have  laws   against  every 
species  of  iniquity  ;  but  they  are  not  carried  into  effect.     The 
fear  of  divine  judgments  on  the  land  scarcely  ever  enters  into 
the  bosoms  either  of  magistrates  or  people  :    hence,  if  only 
there  be  no  flagrant  violation  of  the  peace,  iniquity  may  pre- 
vail almost  to  any  extent,  without  any  one  to  vindicate  the 
honour  of  God,  or  to  avert  his  displeasure  from  a  guilty  land. 
In  this  respect  there  is  an  awful  difference  between  the  Is- 
raehtes  and  us :  insomuch  that  we,  with  all  our  superior  ad- 
vantages, are  not  worthy  to  be  compared  with  them.     Yet  we 
must  remember,  that  whenever  we  put  forth  the  arm  of  power 
for  the  suppression  of  vice,  our  first  object  must  be,  by  expos- 
tulation, to  reclaim ;  nor  must  we  ever  inflict  pmiishment,  till 
milder  measures  have  failed  of  success.] 

This  history  will  be  yet  further  useful  to  us  in  the 
regulation  of, 

III.  Religious  zeal — 

"  It  is  good  to  be  zealously  affected  always  in  a 
good  thing :"  but  our  zeal  should  particularly  exert 
itself, 

1^  Deut.  xiii.  12—15. 


614  JOSHUA,  XXIL  11,  12.  [257. 

1 .  To  prevent  apostasy  from  God — 

[This  was  the  real  object  of  the  persons  who  raised  the 
altar :  they,  in  a  most  reverential  and  solemn  manner,  called 
God  to  witness  that  they  had  been  actuated  only  by  a  desire 
to  transmit  to  their  posterity  an  indehble  assurance,  that  they 
were  as  truly  the  Lord's  people,  as  those  who  dwelt  in  Canaan ; 
and  that  though  their  land  was  separated  from  that  of  their 
brethren,  their  interests  and  privileges  were  the  same. 

Here  was  a  noble  example  of  regard  for  posterity.  It  might 
have  been  better  indeed  to  have  consulted  Joshua,  or  rather 
to  have  taken  counsel  of  the  Lord,  respecting  this  measure, 
before  they  had  carried  it  into  execution  :  but  holy  zeal  does 
not  always  pause  to  consider  all  possible  effects  and  conse- 
quences ;  (though  doubtless,  the  more  tempered  it  is  vdth 
wisdom,  the  more  excellent  it  appears:)  but  God  does  not 
blame  their  conduct :  and  in  this  at  least  we  shall  do  well  to 
follow  it,  namely,  by  exerting  ourselves  in  every  possible  way 
to  transmit,  and  to  perpetuate  even  to  the  remotest  ages,  the 
knowledge  of  God,  as  our  God,  our  Father,  and  Redeemer. 

The  other  tribes  also  manifested  a  noble  zeal  in  the  same 
cause,  though  by  different  means.  They  were  fearful  that  this 
altar  would  be  the  means  of  turning  many  of  their  brethren 
from  the  worship  of  the  true  God  ;  and  they  went  forth  at  the 
peril  of  their  lives  to  prevent  it.  It  may  be  said,  that  these 
two  were  less  temperate  than  they  should  have  been :  but, 
convinced  as  they  were  in  their  own  judgment,  their  zeal  was 
not  at  all  more  ardent  than  the  occasion  reqmred.  Though 
they  spoke  roughly,  they  spoke  with  candour,  and  with  a  per- 
fect openness  to  conviction,  if  any  thing  could  be  said  to  justify 
the  act.  And  their  offer  to  surrender  a  part  of  their  own  pos- 
sessions, in  order  to  remove  the  temptation  to  which,  in  their 
own  minds,  they  had  ascribed  the  act,  shewed,  that  they  were 
actuated  solely  by  a  regard  for  God's  honour  and  for  Israel's 
good. 

Here  then  is  proper  scope  for  all  our  zeal.  We  should  re- 
move, as  far  as  possible,  both  from  ourselves  and  from  our 
children,  every  temptation  to  apostasy  from  God.  We  should 
rebuke  sin  in  others  also,  and  set  ourselves  against  it  to  the 
uttermost.  We  should  shew  ourselves  on  all  occasions  on  the 
Lord's  side  ;  and  be  willing  to  sacrifice,  not  only  our  property, 
but  even  life  itself,  in  vindicating  his  honour,  and  maintaining 
his  interest  in  the  world.] 

2.  To  preserve  love  and  unity  with  man — 

[If  we  find  somewhat  to  blame  in  each  of  these  opposite 
parties  ;  in  the  one,  an  undue  precipitation  in  building  the 
altar ;  and,  in  the  other,  an  undue  hastiness  in  ascribing  it  to 
wrong  intentions ;  we  behold  much,  very  much,  to  admire  in 


257.]  THE  ALTAR  OF  WITNESS.  615 

both.  Wlien  the  accusers  found  themselves  mistaken,  they  did 
not  shift  their  ground,  and  condemn  their  brethren  for  impru- 
dence ;  nor,  when  the  accused  had  evinced  their  innocence,  did 
they  condemn  their  accusers  on  the  ground  of  uncharitableness 
and  injustice  :  the  one  were  as  glad  to  acquit  as  the  others 
were  to  be  acquitted;  and  both  united  in  unfeigned  thankful- 
ness to  God,  that  all  ground  of  dissension  was  removed. 

Now  it  will  almost  of  necessity  sometimes  happen,  that  the 
well-meant  actions  of  our  brethren  shall  be  misconstrued, 
through  an  ignorance  of  their  precise  views  and  intentions :  it 
may  also  happen,  that  the  well-meant  reproofs  of  our  bretliren 
may  be  founded  in  misconception.  Here  then  is  ample  room 
for  the  exercise  of  well-tempered  zeal.  To  avoid,  on  the  one 
hand,  unnecessary  accusations,  and  gladly  to  retract  them  if 
they  have  been  unwittingly  adduced ;  and,  on  the  other  side, 
to  avoid  vindictive  recriminations,  and  with  pious  meekness  to 
satisfy  the  minds  of  any  whom  we  may  have  unintentionally 
grieved ;  this  is  the  spirit  which  we  should  continually  culti- 
vate :  it  should  be  the  labour  of  our  lives  to  "  keep  the  unity 
of  the  Spirit  in  the  bond  of  peace."] 

3.  To  avert  the  divine  judgments  from  our  guilty 

land — 

[It  is  a  memorable  expression  which  is  recorded  on  this 
occasion  ;  "  Now  ye  have  delivered  the  children  of  Israel  out 
of  the  hand  of  the  Lord*^."  Sin  delivers  us  into  his  hand  for 
punishment.  Of  this,  the  history  of  Israel  in  all  ages  is  a  deci- 
sive proof*^.  On  the  other  hand,  repentance  delivers  us  out  of 
his  hand ;  as  was  remarkably  exemplified  in  the  case  of  Nine- 
veh ;  which,  but  for  the  intervention  of  their  penitence,  would 
have  been  overthrovni  in  forty  days.  But  we  need  not  go  further 
than  to  the  history  before  us,  where  this  very  effect  is  ascribed 
to  the  pious  zeal  of  the  Reubenites  and  Gadites.  Happy  would 
it  be  for  us,  if  we  all  considered  the  effect  of  our  conduct  on  the 
public  welfare !  God  has  no  pleasure  in  punishing  his  crea- 
tures :  and  he  is  ever  ready  to  remove  his  judgments,  when 
they  have  produced  in  us  the  desired  humiliation.  Let  us  then 
approve  ourselves  to  him  :  and  then,  though  our  zeal  be  mis- 
interpreted, and  even  our  own  brethren  be  for  a  time  incensed 
against  us,  our  righteousness  shall  be  made  to  appear,  and  our 
laboiu's  be  crowned  with  the  approbation  of  our  God.] 

«  ver.  31. 

^  If  this  be  the  subject  of  a  Fast  Sermon,  the  judgments  inflicted 
on  us  may  be  adduced  as  an  additional  proof. 


616  JOSHUA,  XXIIL  10,  11.  [258. 

CCLVIII. 

god's  interpositions  for  us  are  obligations  to  love 

AND    serve    him. 

Josh,  xxiii.  10,  11.  The  Lord  your  God,  he  it  is  that  fight  eth 
for  you,  as  he  hath  jy^'omised  you.  Take  good  heed  therefore 
unto  yourselves,  that  ye  love  the  Lord  your  God. 

MUCH  as  patriotism  and  valour  are  admired,  and 
deservedly  as,  in  many  instances,  they  have  been  re- 
warded by  men,  they  are  of  no  value  in  the  sight  of 
God,  if  they  be  not  accompanied  with  true  piety. 
Their  utility  to  the  state  of  which  we  are  members 
is  undoubted;  but  their  moral  excellence  depends  on 
their  union  with  religion.  Abstracted  from  a  regard 
to  God,  they  are  a  mere  compound  of  pride  and 
selfishness ;  but,  regulated  by  religion,  they  are  in  a 
high  degree  amiable  and  praiseworthy.  Many  bright 
examples  of  patriotism,  united  with  piety,  are  set 
before  us  in  the  Scriptures ;  but  none  shines  with 
greater  lustre  than  that  of  Joshua :  when  his  whole 
nation  was  sinking  under  desponding  fears,  he  en- 
couraged them  by  his  unshaken  fortitude  and  con- 
fidence in  God^;  and  when  he  had  vanquished  all 
their  enemies,  and  put  them  into  the  quiet  possession 
of  the  promised  land,  he  still  improved  his  influence 
to  confirm  their  faith,  and  to  establish  them  in  the 
paths  of  righteousness.  The  words  before  us  are 
part  of  his  dying  address  to  all  the  elders  of  Israel. 
In  applying  them  to  the  present  occasion,  we  shall 
shew, 

I.  To  whom  our  successes  have  been  owing — 

God  has  promised  to  interpose  on  behalf  of  those 
who  wait  upon  him — 

[His  promises  to  hear  the  prayers  of  indi\iduals  are  num- 
berless'^.    And  the  same  are  made  also  to  repenting  nations'^.] 

His  interpositions  on  behalf  of  our  nation  have 
been  signally  manifest — 

[We  may  be  led  to  ascribe  them  to  the  valour  of  our 
forces,  or  the  skill  of  our  commanders.     But  it  is  God  who 

a  Numb.  xiv.  (J — 9.        ^  Matt.  vii.  7.         "  2  Chron.  vii.  14. 


258.]  OBLIGATIONS  TO  LOVE  AND  SERVE  GOD.  617 

endues  them  both  with  skill  and  courage,  and  gives  the  victory 
to  whomsoever  he  will.  Besides,  there  have  been  many  pecu- 
liar circumstances  which  owed  their  origin  to  him  alone.  And, 
while  these  mark  his  providential  care,  they  compel  us  to 
acknowledge  that  "it  is  he  who  fighteth  for  us"^."] 

Nor  are  we  vathout  a  hope,  that  his  mercies  to  us 
have  been  sent  in  accomplishment  of  his  promise — 

[Many  have  mourned  over  the  troubles  of  the  land,  and 
have  made  earnest  intercession  with  God  on  our  behalf.  And 
though  there  is  nothing  meritorious  in  their  petitions,  yet  when 
God  sends  the  mercies  for  which  we  have  prayed,  we  have  rea- 
son to  hope  that  he  has  sent  them  in  answer  to  our  prayers.] 

Whatever  may  be  our  opinion  respecting  this,  it 
becomes  us  to  consider, 

II.  The  improvement  we  should  make  of  them — 

Every  mercy  from  God  is  an  additional  obligation 
to  love  and  serve  him — 

[God  has  commanded  us  to  love  him  with  all  our  Keart: 
and  he  is  worthy  of  our  supreme  regard  on  account  of  the  per- 
fections of  his  nature,  and  the  dispensations  of  his  grace.  But 
he  is  also  to  be  loved  in  a  peculiar  manner  for  hearing  and  an- 
swering our  prayers^.  The  effect  produced  on  the  mind  of 
David,  should  result  from  every  expression  of  the  divine  good- 
ness towards  us^.] 

But  we  are  very  prone  to  forget  all  his  benefits — 

[However  earnest  we  may  be  in  a  season  of  affliction,  we 
become  remiss  and  careless  when  the  affliction  is  removed. 
We  are  like  metal,  which  is  melted  in  the  furnace,  but  returns 
speedily  to  its  original  hardness  as  soon  as  it  is  taken  from  the 
fire.  Like  the  Jews  we  "  forget  the  Rock  that  bought  us." 
Even  good  "  Hezekiah  requited  not  the  Lord  according  to 
all  that  he  had  done  for  him^."  And  too  many  amongst 
ourselves  forget  to  pay  the  vows  which  we  have  offered  in  a 
time  of  trouble.] 

On  this  account  we  should  take  good  heed  to  re- 
member them — 

[Notliing  is  more  displeasing  to  God  than  ingratitude. 

d  Here  the  particular  circumstances  may  be  mentioned,  and  be 
illustrated  by  Ps.  xliv.  3. 

e  Ps.  cxvi.  1.  ^  Ps.  xviii.  1.  with  the  title  of  the  Psalm. 

B  2  Chron.  xxxii.  25. 


G18  JOSHUA,  XXIII.  14.  [259. 

Nor  will  he  overlook  it  even  in  his  most  highly  favoured  ser- 
vants ^  But  "shall  we  thus  requite  the  Lord?"  Let  us 
rather  survey  with  gratitude  the  mercies  we  have  received. 
Let  us  habitually  behold  the  hand  of  God  in  them.  x\nd  let 
us  anxiously  inquire,  "  What  shall  I  render  unto  the  Lord  for 
all  the  benefits  that  he  hath  done  unto  me  ?"] 

This  subject  may  teach  us, 

1.  Where  to  look  for  future  successes — 

[If  we  look  to  our  fleets  and  armies  we  may  expect  notliing 
but  defeat.  We  are  indeed  to  use  all  possible  means  of  de- 
fence, but  not  to  trust  in  any  of  them'.  Our  eyes  must  be 
directed  unto  God  alone.  "  The  battle  is  not  ours  but  his." 
"  He  can  save  by  many  or  by  few."  Were  we  ever  so  superior 
to  our  enemies  he  could  bring  us  down  like  Sennacherib*^;  or 
if  we  were  reduced  to  ever  so  low  an  ebb,  he  could  render  us 
victorious  ^  And  it  is  certain  that  if  we  "  walk  in  pride,  he 
will  abase  "  us  ;  but  if  we  humbly  seek  his  aid,  he  vdU  support 
and  deliver  us.] 

2.  Where  to  look  for  success  in  our  spiritual  war- 
fare-^— 

[Whatever  external  peace  we  might  enjoy,  we  yet  should 
have  a  warfare  to  maintain.  There  never  will  be  one  moment's 
truce  wdth  our  spiritual  enemies.  The  world,  the  flesh,  and  the 
devil,  will  incessantly  fight  against  us ;  and  we  must  conflict  with 
them  even  to  the  end.  But  God  fighteth  for  those  who  put 
their  trust  in  him.  Let  us  call  upon  him,  and  he  will  clothe 
us  with  armour  from  the  arsenal  of  heaven™.  The  Captain  of 
our  salvation  will  go  forth  with  us  to  the  battle.  He  will  shield 
our  head,  and  strengthen  our  ann,  and  make  us  "  more  than 
conquerors"  over  all.  Let  us  then  "  love  hiin'  for  the  \dctories 
we  have  already  gained.  Let  us  take  good  heed  to  ourselves 
that  we  never  rob  him  of  his  glory.  Let  us  thankfully  ascribe 
our  every  success  to  him " :  and  begin  the  song  which  we 
shall  shortly  sing  in  heaven,  "  Thanks  be  to  God  who  giverfi 
us  the  victory  through  our  Lord  Jesus  Christ"."] 

^  2  Chron.  xxxii.  25.  >  Isai.  xxii.  11.  k  Jsai.  x.  8 — 19. 

1  Isai.  X.  4.  Ki  Eph.  vi.  13.  »  Ps.  cxv.  1. 

°  1  Cor.  XV.  57. 

CCLIX. 

god's  faithfulness  to  his  promises. 

Josh,  xxiii.  14.  Behold,  this  day  I  am  going  the  way  of  all  the 
earth :  and  ye  know  in  all  your  hearts  and  in  all  your  souls, 
that  not  one  thing  hath  failed  of  all  the  good  things  which  th" 


259.1         god's  faithfulness  to  his  promises.  619 

Lord  your  God  spake  concerning  you;  all  are  come  to  pass 
unto  you,  and  not  one  thing  hath  failed  thereof. 

IT  has  been  common  in  all  ages  to  pay  peculiar 
attention  to  the  words  of  dying  men :  and  the  more 
eminent  their  characters  were,  the  more  regard  has 
been  shewn  to  their  last  instructions  or  advice.  The 
person  speaking  in  the  text,  was,  in  some  points 
of  view,  distinguished  even  above  Moses  himself: 
for  though  Moses  was  the  appointed  instrument  of 
bringing  the  Israelites  out  of  Egypt,  he  was  forced 
to  leave  them  to  the  care  of  Joshua,  who  alone  was 
commissioned  to  settle  them  in  Canaan ;  and  who  was 
therefore  a  more  illustrious  type  of  Jesus,  whose  name 
he  bore,  and  whose  character  he  prefigured.  The 
dying  words  of  such  a  person,  when  speaking  under 
the  dictates  of  inspiration,  may  well  be  considered 
as  calling  for  more  than  ordinary  attention ;  especially 
when  the  scope  of  them  was  to  vindicate  the  honour 
of  God,  and  they  were  delivered  in  a  way  of  solemn 
appeal  to  the  whole  nation  of  the  Jews.  But  they  have 
yet  a  further  claim  to  our  regard,  because,  though 
primarily  applicable  to  those  to  whom  they  were 
immediately  addressed,  they  are  equally  applicable  to 
the  Lord's  people,  in  every  place,  and  every  age. 

To  illustrate  them  in  this  view,  we  shall, 

I.  Notice  some  of  those  good  things  which  the  Lord 
our  God  has  spoken  concerning  us — 

In  order  to  mark,  what  we  are  principally  to  insist 
upon,  the  faithfulness  of  God  in  performing  his  pro- 
mises, we  will  specify  some  that  were  made, 

1.  To  the  Church  at  large — 

[God  promised  to  the  Church  the  gift  of  his  dear  Son* 

the  abiding  presence  of  his  Spirit  ^ and  a  final 

triumph  over  all  our  enemies'' ] 

^  Gen.  iii.  15.  Gen.  xxii.  18.  Deut.  xviii.  18.  Isai.  vii.  14.  and 
ix.  6.  and  liii.  G.  Dan.  ix.  24.  Jer.  xxiii.  6. 

^  Prov.  i.  23.  Isai.  xxxii.  15.  Ezek.  xxxvi.  25 — 27.  John  xv.  2G. 
Johnxvi.  14.  Johnxvi.  8.  Zech.  xii.  10.  Rom.  v.  5.   2  Cor.  i.  22. 

<=  Isai.  xxvii.  2.  and  xxxiii.  20.  and  liv.  17.  Jer.  xxxi.  35 — 37. 
Matt.  xvi.  18. 


620  JOSHUA,  XXIIl.  14.  [259. 

2.  To  individual  members  in  particular — 

[Though  the  names  of  individuals  are  not  specified,  their 
characters  are  delineated,  and  that  too  in  such  a  way,  that  all 
who  study  the  sacred  oracles  may  read,  as  it  were,  their  names  in 

them.  There  are  distinct  promises  made  to  the  humble^ 

the  weak^ the   tempted^ the   backslidden s 

and  especially  to  them  that  trust  in  God^ In 

that  class  is  every  rank  and  order  of  true  Christians  compre- 
hended, "  Verily  it  shall  be  well  with  the  righteous^" 

These  are  "  great,"  "  exceeding  great  and  precious,  pro- 
mises^;" and  the  persons  who  correspond  with  the  different 
characters,  are  at  full  liberty  to  apply  them  to  themselves.] 

Having  taken  a  short  view  of  the  promises,  we  may 
proceed  to, 

II.  Shew  the  faithfulness  of  God  in  fulfilling  them — 

There  is  in  the  minds  of  all  who  have  heard  the 
Gospel,  a  general  conviction  of  the  truth  and  faith- 
fulness of  God — 

[It  is  seen  that  God  has  already  fulfilled  all  that  he  has 
promised  in  reference  to  the  Church  at  large.  Besides  what 
he  did  for  the  Jews^,  he  has  sent  his  Son;  he  has  poured  out 
his  Spirit ;  he  has  maintained  his  Church,  notwithstanding  all 
the  efforts  that  have  been  used  both  by  men  and  devils  to 
destroy  it.  And  from  hence  we  feel  a  persuasion,  that  his 
word  shall  be  fulfilled  in  other  respects  also.  We  do  not  indeed 
suffer  our  convictions  to  operate  as  they  ought ;  yet  we  revolt 
at  the  idea  that  "God  should  lie°\"  and  we  know  that  "he 
cannot  deny  himself  °" ] 

All  who  have  ever  sought  after  God  at  all,  have  had 
proofs  of  his  veracity  in  their  own  experience — 

[The  Israelites  "  knew  in  all  their  hearts,  and  in  all  their 
souls,"  that  God  had  fulfilled  his  promises  to  them.  And  are 
there  any  who  have  ever  called  upon  him,  or  trusted  in  him, 
and  not  found  him  ready  to  hear  their  prayers,  and  to  supply 
their  wants  ?    If  we  look  back  to  seasons  of  peculiar  trial,  shall 

^  Isai.  Ixvi.  2,  Jam.  iv.  6.  Isai.  Ivii.  15. 

e  Isai.  xlii.  3,  4.  andxl.  11.  and  xli.  14,  15, 17,  18.  2  Cor.  xii.  9. 
Amos  ix.  9.  ^  1  Cor.  x.  13.  Heb.  ii.  18. 

g  Jer.  iii.  14,  22.   Hos.  xiv.  4. 
^  Isai.  xxvi.  3.  Ps.  cxxv.  1.  Jer.  xvii.  7,  8, 
i  Isai.  iii.  10.  ^  2  Pet.  i.  4.  •  Josh.  xxi.  43 — 45. 

m  Numb,  xxiii.  19.  »  2  Tim.  ii.  13. 


259.1         god's  faithfulness  to  his  promises.  621 

we  not  find  some  manifestations  of  his  mercy,  sufficient  to 
shew,  that,  if  we  have  not  received  more  from  him,  it  has  been 
owing  to  our  own  backwardness  to  ask,  rather  than  to  any 
unwillingness  in  him  to  give  'i ] 

Nor  can  the  whole  universe  produce  one  single 
instance  wherein  his  promises  have  failed — 

[We  can  make  the  same  appeal  to  you,  as  Joshua,  after 
sixty  years'  experience,  did  to  the  IsraeHtes.  Brmg  forth 
every  promise  from  the  Bible  ;  then  search  the  annals  of  the 
world ;  and  inquire  of  every  creature  in  it,  to  find  one  single 
instance  of  God's  violating  or  forgetting  a  promise :  and  if  one 
instance  can  be  proved,  we  will  consent  that  his  word  shall 
henceforth  be  called  in  question.  Tell  us  then,  To  whom  has 
he  "been  a  wilderness"?"  What  penitent,  believing,  and 
obedient  soul  hath  he  ever  forsaken  i'?  He  himself  bids  you 
"testify  against  him^."  But  we  defy  the  whole  world  to 
impeach  his  veracity,  or  to  contradict  our  assertion,  when  we 
say,  that  "  all  which  he  hath  promised  us  is  come  to  pass ;  not 

one  thing  hath  failed  thereof" God  may  have  delayed 

the  accompUshment  of  his  promises,  or  fulfilled  them  in  a  way 
that  was  not  expected :  but  not  one  of  them  has  ever  failed.] 

Address, 

1.  Those  who  have  not  considered  the  faithfulness 

of  God— 

[In  spite  of  the  general  conviction  of  God's  truth  that 
floats  upon  our  minds,  there  is  a  proneness  in  us  to  indulge  a 
thought,  that  his  mercy  will  in  some  way  or  other  interpose  to 
prevent  the  execution  of  his  threatenings.  But  the  veracity  of 
God  is  pledged  as  much  for  the  accompUshment  of  his  threaten- 
ings as  of  his  promises:  and  of  this  he  labours  in  the  most 
earnest  manner  to  persuade  US'".  How  many,  alas !  are  now 
experiencing  in  hell  what  they  would  not  believe  when  they 
were  on  earth !  Let  us  learn  to  "  tremble  at  God's  word." 
Let  us  remember,  that  though  the  antediluvian  scoffers  said,  as 
others  now  do,  "Where  is  the  promise  of  his  coming^?"  he 
did  come  at  last,  though  he  bore  with  them  a  hundred  and 
twenty  years.  And  in  like  manner  he  will  overwhelm  us  also 
at  last  with  the  deluge  of  his  wrath,  if  we  enter  not  into  the 

ark  before  the  door  be  shut  against  us "  We  are  going 

the  way  of  all  the  earth,"  whether  we  be  old  or  young,  rich  or 
poor:  and  as  death  finds  us,  so  shall  we  remain  for  ever.  Stay 
not  then  till  death  overtake  you;    but  join  yourselves  to  the 

°  Jer.  ii.  31.       p  Heb.  xiii.  5.  Isai.  xlix.  14,  15.  and  liv.  7 — 10. 
1  Mic.  vi.  3.      ^  Ezek.  xxiv.  13,  14.  «  2  Pet.  iii.  3,  4. 


622  JOSHUA,  XXIII.  14.  [259. 

Lord,  and  to  his  people.    "  Come  with  us,  and  we  will  do  you 
good  ;  for  the  Lord  hath  spoken  good  concerning  Israel^  "~\ 

2.  Those  who  are  tempted  to  doubt  his   faith- 
fulness— 

[Let  not  delays  lead  you  to  harbour  unbelie^dng  fears. 
God  sent  not  his  Son  till  four  thousand  years  after  he  had  an- 
nounced his  purpose  to  the  world  :  nor  did  he  bring  Israel  out 
of  Egypt  till  the  time  fixed  in  his  promises  was  just  expired. 
If  a  few  more  hours  had  elapsed,  his  promise  to  Abraham  would 
have  been  broken :  but  God  remembered  the  very  day ;  and  then 
inclined  the  rebellious  Pharaoh  to  submit :  yea,  he  disposed  the 
Egyptians  to  "  thrust  his  people  out"  from  their  land,  on  "  the 
self-same  day  "  that  he  had  fixed  four  hundred  and  thirty  years 
before".  Tarry  then  the  Lord's  leisure.  Take  the  promises 
of  God  as  your  support,  and  "  claim  them  as  your  heritage  for 
ever^."  Be  not  hasty  in  concluding  that  God  wall  not  accom- 
plish them^;  but  take  them  with  you  to  a  throne  of  grace,  and 
plead  them  as  the  saints  of  old  were  wont  to  do^:  then  you 
shall  find  them  all  to  be  "  yea,  and  amen,  in  Christ^."  "  If 
things  be  mai'vellous  in  your  eyes,  do  not  imagine  that  they 
must  therefore  be  so  in  the  eyes  of  God^;"  for  as  "  there  is 
nothing  too  hard  for  him "  to  do,  so  there  is  nothing  too  great, 
or  too  good,  for  him  to  give  to  his  believing  people.] 

3.  Those  who  are  relying  on  his  faithfulness — 

[It  cannot  but  be  a  source  of  unspeakable  comfort  to  ob- 
serve, in  how  many  passages  the  faithfulness  of  God  is  expressly 
pledged  for  the  performance  of  his  promises.  Does  he  promise 
to  forgive  our  sins*=,  to  deliver  us  from  temptation"^,  to  further 
in  us  the  great  work  of  sanctification^,  and  to  preserv^e  us  to 
the  end*^?  We  are  told  in  each,  that  he  is  '' faithful  to  do  it" 
for  us.  It  is  also  dehghtful  to  reflect,  that  "his  word  is 
tried^."  Solomon's  testimony  was  precisely  that  which  is  given 
in  the  text'':  and,  the  more  we  trust  in  God,  the  more  evidence 
shall  we  have  that  "  he  keepeth  covenant  and  mercy  to  a  thou- 
sand generations"."  But  remember  that  his  fideHty  to  you 
requires  in  you  fidelity  to  him:  it  lays  you  under  a  tenfold 
obligation  to  "hold  fast  the  profession  of  your  faith  without 
wavering''."    See  then  that  ye  bear  in  mind  the  vows  that  are 


t  Numb.  X.  29. 

u  Exod.  xii.  51. 

»  Ps.  cxix.  111. 

y  1  Sam.  xxvii.  1. 

Ezek.  xxxvii.  11. 

=5  Gen.  xxxii.  12. 

a  2  Cor.  i.  20. 

^  Zech.  viii.  6. 

«  1  John  i.  9. 

d  1  Cor.  X.  13. 

e  1  Thess.  V.  23,  24, 

f  2  Thess.  iii.  3. 

K  2  Sam.  xxii.  31. 

^  1  Kings  viii.  56. 

»  Deut.  vii.  9. 

^  Heb.  x.  23. 

260. J  JOSHUAS  COVENANT  WITH  ISRAEL.  623 

upon  you,  and  that  ye  execute  all  that  ye  have  undertaken 
in  your  baptismal  covenant.  Labour  to  be  found  "  children 
that  will  not  He  ;  so  will  He  be"  your  faithful  and  almighty 
"  Saviour^"] 

^  Isai.  Ixiii.  8. 


CCLX. 

Joshua's  covenant  with  Israel  to  serve  the  lord. 

Josh.  xxiv.  21 — 27.  And  the  people  said  unto  Joshua,  Nay;  hut 
we  will  serve  the  Lord.  And  Joshua  said  unto  the  people, 
Ye  are  witnesses  against  yourselves,  that  ye  have  chosen  you 
the  Lord,  to  serve  him.  And  they  said.  We  are  witnesses. 
Now  therefore  put  aioay,  said  he,  the  strange  gods  which  are 
among  you,  and  incline  your  heart  unto  the  Lord  God  of 
Israel.  And  the  people  said  unto  Joshua,  The  Lord  our  God 
will  we  serve,  and  his  voice  will  we  obey.  So  Joshua  made 
a  covenant  with  the  peoj)le  that  day,  and  set  them  a  statute 
and  an  ordinance  in  Shechem.  And  Joshua  tvrote  these  words 
in  the  book  of  the  law  of  God,  and  took  a  great  stone,  and  set 
it  up  there  under  an  oak,  that  was  by  the  sanctuary  of  the 
Lord.  And  Joshua  said  U7ito  all  the  people.  Behold,  this  stone 
shall  be  a  witness  unto  us ;  for  it  hath  heard  all  the  words  of 
the  Lord  which  he  spake  u7ito  us :  it  shall  he  therefore  a  wit- 
ness unto  you,  lest  ye  deny  your  God. 

THE  pious  servants  of  God  may  be  disabled 
through  age  and  infirmities  from  continuing  their 
personal  exertions,  but  they  never  will  relax  their 
zeal  in  the  service  of  their  Divine  Master;  and  v^^hat 
they  w^ant  in  effective  labours,  they  M^ill  endeavour 
to  supply  by  stimulating  and  confirming  the  zeal  of 
others.  Moses,  at  an  advanced  age,  renewed  with 
Israel  in  the  land  of  Moab  the  covenant  which  he 
had  forty  years  before  made  with  them  in  Horeb^: 
and  Joshua  in  like  manner,  now  that  he  was  "  waxed 
old  and  stricken  in  age,"  and  was  speedily  "  going 
the  way  of  all  the  earth,"  convened  all  the  tribes  of 
Israel  to  Shechem,  for  the  purpose  of  engaging  them 
once  more  to  give  themselves  up  to  God  in  a  per- 
petual covenant ;    that  so  the   good  effects  of  his 

^  Deut.  xxix.  1. 


624  JOSHUA,  XXIV.  21—27.  [260. 

influence  might  remain,  when  he  should  have  ceased 
to  move  them  by  his  authority  and  example. 

We  shall, 

I.  Consider  the  covenant  which  he  made  with  them — 

The  covenant  itself  was,  that  they  should  serve 
the  Lord — 

[Not  contented  with  requiring  tliis  of  them  in  general 
terms,  he  specified  the  manner  in  which  they  must  serve  the 
Lord.  They  must  serve  him  siiicerely.  It  was  not  suflicient 
for  them  to  call  themselves  his  people,  and  to  observe  his  ordi- 
nances with  hypocritical  exactness:  their  hearts  must  be  fixed 
upon  him;  their  delight  must  be  to  do  his  will;  they  must 
have  no  secret  reserves  of  unmortified  corruption;  but  must 
serve  the  Lord  "  in  sincerity  and  truth''." 

They  must  also  serve  him  resolutely.  It  might  "  seem  e\il 
to  them  to  serve  the  Lord,"  yea,  it  might  be  accounted  so  by 
the  whole  nation ;  but  they  must  be  inflexible  in  their  purpose, 
and  determinately  say  with  liim,  "  As  for  me  and  my  house, 
we  will  serve  the  Lord*^." 

They  must  also  serve  him  exclusively.  The  admonition  in  the 
19th  verse  is  variously  interpreted.  Some  think  it  was  an  ob- 
jection in  the  mouth  of  an  adversary,  to  deter  persons  from  the 
Lord's  service :  others  think  it  was  a  strong  statement  of  the 
difficulties  attending  the  Lord's  service,  suggested  by  Joshua 
for  the  purpose  of  stirring  up  the  Israehtes  to  more  fixedness 
of  purpose,  and  greater  energy  in  their  exertions.  But  we 
apprehend  that  the  whole  context  determines  the  passage  to  a 
very  different  meaning.  There  were  still  among  them  some 
idols,  wliich,  though  they  did  not  worship,  they  valued  and 
were  averse  to  part  with  :  and  Joshua  saw,  that,  if  these  were 
retained,  the  people  would  in  time  relapse  into  idolatry :  he 
warned  them  therefore  of  the  impossibility  of  their  serving 
God  acceptably  whilst  they  retained  these  ;  and  assured  them, 
that  God  would  never  forgive  them,  if  they  did  not  put  away 
the  things  which  were  sure  to  prove  to  them  an  occasion  of 
falling.  The  following  warning  in  tlie  20th  verse,  and  the 
exhortation  in  the  23d,  shew  most  satisfactorily,  that  this  is 
the  true  meaning  of  the  passage  we  refer  to.  God  must  be 
served  alone  :  his  glory  will  he  not  give  to  another :  he  is  a 
"  holy"  God,  that  will  tolerate  no  secret  lust;  and  a  "jealous 
God,  that  will  endure  no  rival  in  our  hearts,  or  in  our  hands."] 

Having  stated  to  them  the  terms  of  the  covenant, 
he  calls  them  to  ratify  and  confirm  it — 

''  ver.  14.  <=  ver.  15. 


260.]  Joshua's  covenant  with  Israel.  625 

[Covenants  are  usually  signed  by  the  parties  themselves, 
and  then  attested  by  others,  as  witnesses.  Thus  on  this  occa- 
sion he  calls  the  Israelites  to  confirm  and  ratify  tliis  covenant 
by  their  own  express  consent,  which  they  give  in  terms  no  less 
plain  than  if  they  had  annexed  to  the  covenant  their  own  name 
and  seal.  The  manner  in  which  they  do  this  is  peculiarly  worthy 
of  observation  :  they  first  express  their  utter  abhorrence  of  the 
very  idea  of  departing  from  God"^:  and  then,  assigning  their 
obligations  to  Jehovah  as  a  reason  for  their  determination,  they 
declare  their  fixed  purpose  to  serve  him,  and  liim  only''.  Upon 
Joshua's  expressing  the  jealousy  which  he  entertained  respect- 
ing them  on  account  of  their  backwardness  to  cast  away  their 
idols,  they  renewed  their  declarations  with  increased  energy^. 
Then,  when  reminded  that  they  will  be  witnesses  against  them- 
selves, if  ever  they  should  turn  aside  from  God,  they  volun- 
tarily engage  to  be  witnesses,  and  thereby  affix,  as  it  were,  to 
the  covenant  their  signature  and  seal^:  and  lastly,  on  being 
required  to  give  evidence  of  the  sincerity  of  their  professions, 
they  renew  their  protestations  with  more  strength  and  energy 
than  ever'\ 

Joshua  now  calls  other  witnesses.  He  wrote  their  words 
upon  the  very  copy  of  the  law  which  Moses  had  deposited  in 
the  ark,  that  that  might  remain  an  everlasting  witness  against 
them :  and  then  he  "  took  a  large  stone,  and  set  it  up  there 
under  an  oak,  that  that  also  might  be  a  witness  against  them," 
if  ever  they  should  depart  from  God :  thus  taking  care,  that, 
the  covenant  being  fully  attested,  they  might  be  convicted,  and 
condemned,  and  be  for  ever  without  excuse  before  God  and 
man,  if  they  should  ever  forget  and  deny  their  God'.] 

The  zeal  which  Joshua  shewed  on  this  occasion 
will  be  approved  by  all :  we  may  hope  therefore  to 
perform  an  acceptable  service  to  you,  whilst,  with 
an  eye  to  that  covenant,  we, 

II.  Propose  the  same  to  you — 

The  duty  of  serving  the  Lord  our  God  will  be 
denied  by  none  ;  and  least  of  all  by  those  who  know 
the  obligations  which  they  owe  to  him  for  redeeming 
them  from  death  by  the  blood  of  his  only-begotten 
Son But  we  beg  leave  to  retrace,  with  appli- 
cation to  yourselves, 

1.  The  engagements  you  have  entered  into  — 

^  ver.  16.  e  ver.  17,  18.  ^  vcr.  21. 

g  ver.  22.  ^  ver.  23,  24.  '  ver.  26,  27. 

VOL.  II.  s  s 


62G  JOSHUA,  XXIV.  21—27.  [260. 

[You  are  bound  to  serve  the  Lord  your  God,  sincerely, 
resolutely ,  exclusively. 

There  must  be  no  dissimulation  in  this  matter :  you  must  have 
"  truth  in  your  inward  parts:"  to  "  call  him  '  Lord,  Lord,'  will 
be  of  no  use,  if  you  do  not  the  things  wliicli  he  says."  His 
word  must  be  the  rule,  his  will  the  reason,  his  glory  the  end  of 
your  obedience 

You  will  find  that  many  will  account  the  service  of  God  an 
"  eviV  thing;  odious  in  itself,  injurious  to  society,  and  con- 
temptible in  all  who  addict  themselves  to  it.  You  will  find  also 
that  the  great  mass  of  nominal  Christians  are  ahenated  from 
the  life  of  God,  as  much  as  ever  the  Jews  of  old  were.  For 
the  truth  of  this  we  appeal  to  the  lives  of  all  around  us.  Yet 
you  must  "  not  follow  a  multitude  to  do  evil,"  or  forbear  to 
walk  in  the  narrow  path  of  hfe,  even  though  the  whole  world 
should  urge  you  to  accompany  them  in  the  broad  road  that 
leadeth  to  destruction.  Nay ;  you  must  not  only  be  steadfast 
yourselves,  but  must  exert  all  your  influence  to  animate  and 
encourage  others :  you  must  adopt  the  noble  resolution  of 
Joshua,  "  As  for  me  and  my  house,  we  will  serve  the  Lord." 

You  must  be  on  your  guard  too  against  hai'bouring  any 
"  idol  in  your  heart^."  Sensuality,  or  covetousness,  or  any  other 
unmortified  lust,  will  provoke  God  to  jealousy,  as  much  as  gods 
of  wood  and  stone :  and  if  any  one  sin  be  willingly  retained, 
any  one  service  wilfully  neglected,  or  any  sacrifice  dehberately 
vnthheld,  we  must  say  with  Joshua,  "  The  Lord  will  not  for- 
give your  transgression  and  your  sin:"  "  an  eye,  or  a  hand  or 
foot,  retained  in  opposition  to  his  command,  will  cause  the 
whole  body,  and  soul  too,  to  be  cast  into  hell:"  he  only  that 
will  "  lose  his  life  for  Christ's  sake,  shall  find  it  unto  life 
eternal " ] 

2.  The  witnesses  that  will  attest  your  violation  of 
them — 

[You  must  be  "  witnesses  against  yourselves  :"  your  own 
consciences  vdll  testify,  if,  when  you  are  convinced  that  it  is 
your  duty  to  serve  the  Lord,  you  continue  to  neglect  him. 
Well  are  we  assured  that  we  have  even  now  within  your  own 

bosoms  a  witness  to  the  truth  of  all  that  we  affirm 

But  there  wdll  be  other  witnesses  against  you.  The  word 
that  we  speak,  the  same  will  testify  against  you  in  the  last  day: 
for  it  is  written  "  in  the  book  of  God's  remembrance,"  and  re- 
served in  the  sanctuary  to  be  brought  forth  as  the  evidence  of 
God's  righteousness  and  the  ground  of  his  procedure.  I  may 
add  too.  The  very  walls  wherein  we  are  assembled  will  testify 
against  you:  to  use  the  strong  language  of  our  text,  "they 

1^  Ezek.  xiv.  3,  4. 


260.]  Joshua's  covenant  with  Israel.  627 

have  heard  all  the  words  that  have  been  spoken  to  you,"  the 
faithful  declarations,  the  earnest  entreaties,  the  rich  encourage- 
ments: yes,  "  the  stones  out  of  the  wall  will  cry  out  against 
youV'  if  you  continue  to  violate  your  baptismal  engagements, 
and  indulge  an  indifference  to  all  the  subjects  of  your  prayers. 
Times  without  number  have  you  prayed,  that  you  might  "  Hve 
a  righteous,  sober,  and  a  godly  lile,  to  the  glory  of  God's  holy 
name ; "  and  yet,  many  of  you  at  least,  have  either  never  set 
yourselves  in  earnest  so  to  live,  or  have  carelessly  declined  from 
the  ways  of  God,  and  forgotten  the  vows  that  are  upon  you. 
Finally,  God  himself  also  will  be  "  a  swift  witness  against  you." 
Yes,  "he  searcheth  the  heart,  and  trieth  the  reins,  and  will 
give  to  every  man  according  to  his  works."] 

Application — 

["  Choose  ye  now  whom  ye  will  serve."  To  unite  God 
and  Mammon  is  impossible :  "if  Baal  be  God,  serve  him : 
but  if  the  Lord  be  God,  then  serve  him  "  — — ] 

1  Hab.  ii.  11. 


END    OF    VOL.    II. 


LONDON  : — it.  CLAY,  PRINTEK,  BREAD-STlULT-lllLl.. 


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