Numb. 35:24–28.

Numb. 35:24–28.

[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 callings are without repentance,” and that “where he hath begun a good work, he will 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 ity; 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 him. Let us then “set to our seal that God is truea.” Let us commit ourselves to him, knowing in whom we have believed, and assured that, while we stand on the foundation of his word, we are immovably securec.]

CLXXV

BALAAM’S THIRD ATTEMPT TO CURSE ISRAEL

  Numb. 24:5, 9.

How goodly are thy tents, O Jacob, and thy tabernacles, O 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 constrained 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 were 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 sec 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 declared 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 declaration respecting them, we are naturally led to ask,

  1.      How can we account for it?

[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 he a peculiar 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 he endeavouring to thwart the divine counsels; 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 under 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 Gibeonites and all the other nations of Canaan. These, because they made a league with Joshua, were spared, protected, and preserved; 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 destruction 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 inflicted upon other nations.]

The declaration in our text must further be considered,

  II.      In reference to the spiritual Israel—

If only we reflect, that this declaration was a repetition 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 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 accomplishment—

[The circumstance of its being uttered by the voice of inspiration, 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 grounds on which we may be well assured that he will do so: the one is, that he considers our conduct towards his Church, as a criterion of our true character; and the other is, that he identifies himself with his Church, accounting every thing which is done to them, as done to himself. Realize these thoughts, and all doubt respecting the accomplishment of the declaration will vanish for ever.]

  LEARN,

  1.      The importance of ascertaining our true character—

[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? — — —]

CLXXVI

CHRIST THE STAR SPOKEN OF BY BALAAM

  Numb. 24:15–17.

And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: He hath said, who heard the words of God, and knew the knowledge of the Most High, who saw the vision of the Almighty, falling into a trance, but having his eyes open: I shall see him, but not now: I shall behold him, but not nigh: there shall come a star out of Jacob, and a sceptre shall rise out of Israel, and shall smite the corners of Moab, 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 character; 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 Nebuchadnezzar 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 prophecy 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 prediction is ushered in with a pompous exhibition of his own 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 that the expectation which obtained throughout the East, that a prince should arise out of Judea and rule the whole world, was occasioned very much 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 consideration, either of duty to God or of love to man. His hypocrisy 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 their 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 divine knowledge, 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 tinkling 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 youe. 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 attention—

[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 kingdoms of Edom and Moab. This was fulfilled 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 called in Scripture “the Day-star,” “the bright and morning Star;” nor did ever any one arise with splendour comparable to his. He too sat upon the throne of his father David, and exercised unlimited dominion. The children of Edom and Moab may be justly considered as representing the enemies of his Church and people. These he subdues and will 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 inheritance and the utmost ends of the earth for his possession.” HIM then did Balaam see, as Abraham also had seen four hundred 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 “now;” 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 heartsh,” so that “we behold his glory, the glory as of the only-begotten of his Father, full of grace and truth.”

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 him,” and “all the kingdoms of the world become his undivided empire.” May I not say too that even in the hearts of many here present he has set up his throne? Yes, and I hope that in due season “he will bruise Satan himself under our feet,” and “bring every thought into captivity” to his holy will. If we then be not thankful, methinks “the very stones will cry out againt us.”]

  2.      Let us receive the Lord under the very characters 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 which he himself trod when he was upon earth. It is impossible to miss our end, if only we follow 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 thingsn.” 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 kingdoms of Canaan. And so shall we, though weak as “worms, thresh the mountains” before us, and be “more than conquerors 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!”

CLXXVII

PHINEHAS REWARDED FOR HIS ZEAL

  Numb. 25:10–13.

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, (while he was zealous for my sake among them,) that I consumed not the children of Israel in my jealousy. Wherefore say, Behold, I give unto him my covenant of peace: and he shall have it, and his seed after him, even the covenant of an everlasting 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 influence 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 inflicted 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.]

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 usurpation of legal authority: but it was not so: for the chief magistrate himself had given the command to all the judges of Israel: moreover, being the son of the high-priest, it is reasonable to suppose that Phinehas was himself a magistrate: at all events, he acted by a divine impulse, and was “God’s minister, a revenger to execute wrath upon these evil-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 others: and we ought to be ready to assist the civil magistrate in the suppression of iniquity.]

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 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 remotest ages, that “it is good to be zealously affected always in a good thing;” 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 unto 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 commands, 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 approaches; lest we fall and perish after their example. And let not this caution be deemed unworthy 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 hellg.” 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—

[Wherefore were these rewards conferred on Phinehas, 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 responsible to God: and, if they shrink not from using it, because the exercise of it would subject them to the reproaches 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 respective spheres, should use influence for the suppression of iniquity; boldly rebuking it in public, and using every lawful method of discountenancing it in private. Persons too in every sphere of life should co-operate for the same benevolent purpose; 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 licentious profligates, what thanks are due to the Lord Jesus Christ, who offered his own life a sacrifice for us! Here was love unsearchable, 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 unto 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. 26:63–65.

These are they that were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab, by Jordan near Jericho. But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness 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 the accomplishment of many prophecies relating to them, and the design of God in his diversified dispensations 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 irresistible 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 exceptions 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 investigation, 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 numbers—

[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 Scriptures 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 accounted 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 nation of Israel had offended God, and were to be excluded from the promised land: but two individuals, who had withstood 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 twice declared, that “not a man” against whom the judgment had been denounced, had survived. Thus it will assuredly be in 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 threatening will be executed: nevertheless, when a scrutiny shall be made of those who shall be at the right hand of God, there will not be found a man, no, “not 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—

[In this view in particular is the destruction of the Israelites 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 our hands, his presence in our assemblies, his promises on our lips? To what purpose is it that we have “eaten spiritual meat, and drunk spiritual drink,” at his table, if we are yet children of disobedience? Were the Jews rejected for their unbelief? So shall we be, if we have not that “faith, which purifies the heart.” If “Christ be not formed in our hearts,” so as to make us “partaken 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 delayed, will overtake them at last—

[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 sinners: “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, which 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 us 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 numbers 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 discouraged then, believers, because ye are few, or weak, or despised, or beset with enemies all around; for the word of Christ to you is, “Fear not, little flock; it is your Father’s good pleasure to give you the kingdom.” Only “commit your 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. 27:15–21.

And Moses spake unto the Lord, saying, Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd. And the Lord said unto Moses, Take thee Joshua the son of Nun, a man in whom 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 shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient. And he shall stand before Eleazar the priest, who shall ask counsel for him, after the judgment of Urim before the Lord. At his word 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 adequately 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 respecting 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—

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 virtue which all public men affect, but which very few possess. Selfishness is by far the more prevailing 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 abilities, 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 generality 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 conduct 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 or church or state; but left them to occupy the humbler post of common Levites, whilst Aaron’s children succeeded to the priesthood, 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 country, 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 appointment of a truly religious governor would equally conduce to 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 religious. 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,” desiring to have his flock committed to one, who shall watch over them with diligence, and minister unto them with fidelity; one, who will 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 Saviour, 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 laboursb.]

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 appoints: 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 absolutely 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 magistracy, or the pastoral staff. At all events, both magistrates and ministers may learn from hence, what qualification they should chiefly seek, for a profitable discharge of their respective 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 now, before thy death, with a part of thine own authority; that all, seeing whom I have chosen, may acknowledge him as their governor, and render a willing obedience to his commands. This mode of ordaining Joshua was calculated to answer every end that could be wished. It effectually 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, confirmed as it was by an additional charge from God himself. Nor is this mode of appointing Joshua uninstructive 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 formse. 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 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 his race 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 church—

[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 we be, who have the Lord Jesus Christ himself for our Head! He is the true Joshua, to whom “the Spirit is given without 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 proportionably difficult, and our responsibility proportionably awful. O that all who have been placed in such offices, felt as they ought the obligations that are upon them! Let ministers in particular, 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 with joy, and not with grief.]

CLXXX

THE MORNING AND EVENING SACRIFICE

  Numb. 28:3–10.

Thou shalt say unto them, This is the offering made by fire which ye shall offer unto the Lord; two lambs of the first year without spot, day by day, for a continual burnt-offering. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even; and a tenth part of an ephah of flour for a meat-offering, mingled with the fourth part of an hin of beaten oil. It is a continual burnt-offering, which was ordained in Mount Sinai for a sweet savour, a sacrifice made by fire unto 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 wine 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. Commentators 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, complains of the most grievous neglect of duty among the Israelites in the wilderness, and of their worshipping idols in preference to the living 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 wilderness? 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 public dereliction 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 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 himself had but two or three months to live, it was desirable 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, inasmuch 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, “Salvation 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 Scripture, were lambs. It was “of the firsthngs 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 believe, that the skins, with which Adam and Eve were, by God’s appointment, clothed immediately after the fall, were of lambs which they had previously offered in sacrificeg: and in reference to this early appointment, as well as to the everlasting decrees of God, the Lord Jesus is called “The Lamb slain from the foundation of the world.” We shall not detain you in order to point out the correspondence between Christ and these spotless lambs, in the perfection of his nature, in the holiness 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 together 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 ordinance will be a compound of prayer and praise, corresponding with that injunction of St. Paul, “in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God.” 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 instituted 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 sanctified by my glory.” In this view the ordinance is most instructive; in that it announces the truths proclaimed afterwards 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,

  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 drink-offerings were indeed sometimes offered with other sacrifices; and sometimes also by themselves: but here they were constantly presented and consumed with the lamb. Now, if we regard them as expressions of gratitude 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 draw nigh to God with a confidence of finding favour in his sight. Now such an union of feelings and dispositions in our hearts is most desirable. We are not so to lean to the side of humiliation 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 circumstance they were called “a continual 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 we also might bear in mind that salutary lesson!) they were reminded too that there was in this sacrifice a sufficiency for the sins of the whole world. Not the greatest sinner in all 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 atonement for the sins of the whole world, and “by one offering of himself hath perfected for ever them that are sanctified.”]

  3.      The increase of them on the Sabbath-day—

[This n particularly noticed in the text: the lambs, and the meat and drink-offerings, were doubled on that day. What a reverence for the Sabbath was this calculated 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 peculiar 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, in the public 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 habit, 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 increased. 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. Let not us be sparing of our services, and God will not be sparing of his communicationsr.]

CLXXXI

DESTRUCTION OF THE MIDIANITES

  Numb. 31:48–50.

And the officers which were over thousands 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 his chosen servants: and one of considerable importance 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 sentence 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 gathered 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 concern for Israel’s good; but Moses shewed a paramount 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 interests 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 hundred years afterwards they were again a powerful nation: but all who engaged in this conflict were destroyed, their cities also were taken, and their fortresses demolished. “Balaam also,” who, though foiled in his former endeavours, had returned to them, “was slain amongst them with the sword.”

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 soldiers 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. Whether 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-four 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 indiscriminately; all having, either by action or connivance, been accessory 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 execution; 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 condemn the Israelites, who executed the divine command in the slaughter of their captives. The case was peculiar, and not applicable to modern warfare; nor was it intended as an example 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, circumstance 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’ labour, 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 numerous, 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 with one accord desired to make their acknowledgments to God, by dedicating to him a part, if not the whole, of the gold and jewels which they had taken, every man for himself. Accordingly, 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 his 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 acknowledgment of their desert; (for they deserved death, no less than the people whom they had destroyed:) next, as a memorial of their deliverance; (which was 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 obligations 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 providence 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 wives 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-creatures, and the service in which it may be employed for our heavenly Benefactor. This only would I observe in relation to it, that we must first give up ourselves to God, and then our property. Without our hearts no sacrifice whatever will be accepted of him: but if we “give ourselves to him as living sacrifices, we shall perform a holy, a reasonable, 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 our hands.]

CLXXXII

MOSES REPROVES THE REUBENITES

  Numb. 32:6, 7.

And Moses said unto the children of Gad, and to the children of Reuben, Shall your brethren go to war, and shall ye sit here? And wherefore discourage ye the heart of the children of Israel from going over into the land which the Lord hath given them?

ACTIONS are good or evil according to the motives from which they proceed: but, as these are known 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 the 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 proceed with firmness in suppressing wickedness of every kind, and by timely interference must stop the contagion 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—

[Their request seemed to be dictated by selfishness, worldliness, 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 account 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 numerous and warlike; and could never be dispossessed without many sanguinary contests. Perhaps, after all, the victory over them might be dearly purchased, or possibly might never be attained: hence also might arise the willingness of the suitors to forego their share in what was uncertain, if they might be permitted to possess what was already gained.

Such was the construction which Moses put upon the conduct of these two tribes, and such was the ground 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 manifest 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 religion to have become worldly; if he find them so intent on their present interests, as to be comparatively indifferent about the ordinances of religion, 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 apprehensions 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 expostulations 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—

[It is but too common to express our fears and jealousies to others, and to conceal them from the person who is the subject 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 with 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 explanation—

[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 every 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 occasion 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.]

  This subject will naturally furnish us with some important HINTS:—

  1.      Maintain on all occasions a jealousy over yourselves—

[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 families 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 misapprehensions. 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 declaring 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 mind as this. But, alas! the quick sensibility which is manifested by us when any fault is pointed out; our extreme backwardness to acknowledge it, and our proneness to condemn our monitors rather than ourselves, render the duly of admonishing one another extremely difficult. Let us however cultivate a better spirit, and “esteem it a kindness, if the righteous smite and reprove us:” let us receive their admonitions “as an excellent oil, which 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 circumcising 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 his mind, that all candid persons must at least withhold their censures, even when they could not discern the exact propriety of his conduct. Where 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 evil.” We should be careful that our “good may not be evil spoken of.” In a word, we should “be circumspect in all things;” and “so make our light to shine before men, that all who behold it may be constrained to glorify our Father which is in heaven.”]

CLXXXIII

THE CERTAINTY THAT SIN WILL FIND US OUT

  Numb. 32:23.

Behold, ye have sinned against the Lord: and be sure your sin will find you out.

THE fear of punishment, if not the best, is certainly 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.

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 enumeration of all the sins we have committed. We shall confine ourselves to that view of them which the context suggests—

[The sin against which Moses cautioned the two tribes was, unfaithfulness 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 renounce the world, the flesh, and the devil. These promises then 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 appetitesd? 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 Israelites were to maintain a warfare with men; we, with the devil. They were to fight for an earthly portion; we, an heavenlyg. They might have urged that their aid was unnecessary, 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, our work more noble, and our reward more glorious than theirs, our sin in disregarding all must be proportionably 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—

[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 committedi. 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 when it brings that punishment upon us.]

That it will find us out, we have the fullest possible assurance—

[The perfections of God’s nature absolutely preclude all hope of impunity. If he be omnipresent, he must see; if omniscient, remember; if holy, hate; and if just, punish the violations of his law. If he be possessed of veracity and power, he must execute the judgments he has denounced.

The declarations of hit Word abundantly confirm this awful truth. Sin leaves a track which can never be effaced; and evil, however slow-paced, will surely overtake itm. However 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 to one that Achan would escape, the lot fell on him by an infallible directionp. 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 sure your 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 long ago, and imagine that they are effaced 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 transactions of former years as if they had this moment passed. All our iniquities are viewed by him in one accumulated 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 wilderness; and endeavour to avert his judgments while space for repentance is allowed us. Let us mourn over our innumerable violations of our baptismal covenant Let us lament our solicitude 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 believing penitent. We are confirmed in this hope by the most positive declarations of Scripturey. We have most authentic and astonishing instances of sin forgiven; and the day of judgment is appointed no less for the complete justification of believers than for the condemnation of unbelievers. Let this blessed assurance then dwell richly on our minds. Let it encourage us to take refuge under the Saviour’s wings. Let an holy confidence inspire those who have committed their souls to him. And let all rejoice and glory in him as able to save them to the uttermostd.]

CLXXXIV

THE CITIES OF REFUGE

  Numb. 35:24–28.

The congregation shall judge between the slayer and the revenger of blood, according to these judgment: and the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled; and he shall abide in it unto the death of the high-priest, which was anointed with the holy oil. But if the slayer shall at any time come without the border of the city of his refuge, whither he was fled; and the revenger of blood find him without the borders 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 high-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 protects 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. Supposing 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 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 congregation 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 ordinance, and as a typical 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 circumstances 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 circumstances 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 inquiry 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 unintentionally accessory 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 to go out of it: if the avenger should at any time find him without the 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 resentments 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 circumstances under which any person might be killed, God appointed this method of securing protection to the innocent, and punishment to the guilty. The accomplishing 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 two 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 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 satisfaction 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: forBLOOD 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 be more particular 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 individual, 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 faithfulness.

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 them: I 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 influence 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 slavetrade, 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 24:2–4. “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,) which 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 may trace our present dangers to the insatiable ambition 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 duellists in our own land; with “blood (I say) which the Lord will not pardon.” 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 innocent 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 typical institution—

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 Hebrews. 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 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 import 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 retarded 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 adversary 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 Scripture. We all are sinners: as sinners, we are condemned 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, pursued by him whose right it is to avenge himself on 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 proceed 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, almsdeeds, 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 withstand 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 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 committed 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 imminent 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 situation 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 entreat you all to flee from the wrath to come. Let these principles be universally 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 everlasting salvation.” Yet it is not sufficient 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 complete 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, which arise out of existing circumstances, and are peculiarly worthy of our attention. That our enemies 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 however is sure; that the best possible method of pacifying 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 repenting 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 Zephaniah, “Gather yourselves together, yea, gather together, 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 righteousness, seek meekness; it maybe 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 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 occasion 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 adversary 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 dissolved by fire, we shall dwell in mansions that are inaccessible to evil, and enjoy a bliss that shall never end.

DEUTERONOMY

Deut. 1:11.

Deut 1:21

Deut. 2:7.

Deut. 3:23–28.

Deut. 3:27, 28.

Deut. 4:7–9.

Deut. 5:28, 29.

Deut. 5:28, 29.

Deut. 5:28, 29.

Deut. 5:38, 29.

Deut. 6:10–12.

Deut. 7:6–10.

Deut. 8:2, 3.

Deut. 9:4–6.

Deut. 9:7.

Deut. 10:1, 2.

Deut. 10:12, 13.

Deut. 10:14–16.

Deut. 11:18–21.

Deut. 11:26–28.

Deut. 12:23–25.

Deut. 13:1–3.

Deut. 13:6–11.

Deut. 15:7–11.

Deut. 15:12–15.

Deut. 15:16, 17.

Deut. 16:3.

Deut. 18:13.

Deut. 21:6–8.

Deut. 23:3, 4.

Deut. 23:5.

Deut. 24:19–22.

Deut. 26:3–6.

Deut. 26:17–19.

Deut. 27:26.

Deut. 28:58, 59.

Deut. 29:4.

Deut. 29:19-20

Deut. 29:29.

Deut. 30:4–6.

Deut. 30:11–14.

Deut. 30:11–14.

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