Exod. 36:5–7.

Exod. 36:5–7.

  2.       For our ultimate advancement—

[A child has all the members of a perfect man; yet are they in a very feeble and imperfect state: and it is by the exercise of his powers that he has those powers strengthened and enlarged. And thus it is with every child of God. He is born a babe: and, though every gracious principle exists within him, he is so feeble as scarcely to be able to withstand temptation, or to exercise his powers to any great extent. But, through the remains of sin within him he is led to frequent conflicts with it: by exercise, his powers are increased; and by progressive increase, they are perfected. Thus, from “a babe,” he grows up to maturer age and stature, and becomes “a young man;” and from “a young man,” “a father.” Nor is it in this world only that the believer is benefited by his conflicts; for in proportion as he grows in the knowledge of the Saviour and in a conformity to his image, will be the weight of glory bestowed on him in the realms of bliss. The improvement of the talents committed to him will bring a corresponding recompence, at the time that he shall give up his account to God. If no corruption had remained in his heart “to prove him,” he would have had scarcely any opportunity of shewing his fidelity, his zeal, his love, his gratitude: but being called “to fight a good fight,” and having approved himself “a good soldier of Jesus Christ,” he shall receive, together with the approbation of his Lord, a brighter crown, and a more glorious inheritance, than could have been awarded to him at the period of his first conversion.]

  3.      For his own eternal glory—

[Doubtless the first exercise of mercy towards a repenting sinner brings much glory to God: and if at the first moment of his conversion every saint were translated to glory, he would have abundant reason to adore and magnify the grace to which he was so greatly indebted. But of the patience, the forbearance, the long-suffering, the compassion, and the faithfulness of God, he would have a very indistinct and inadequate conception. It is by his inward trials and conflicts that he acquires the fuller discovery of these perfections, and is prepared to give God the glory of them in a better world. The shouts of one who is but a babe in Christ will, on his introduction to the divine presence, no doubt be ardent: but what will be the acclamations of a soul that has passed through all the eventful scenes of arduous and long-protracted warfare! Of what wonders will he have to speak! or rather, how may we conceive of him as prostrating himself in silent adoration through his overwhelming sense of the divine goodness, whilst the less-instructed and less-indebted novice rends the air with acclamations and hosannahs! Yes verily: if the angels stand round about the saints, as not having so near an access to God as they, so we may conceive of the less-privileged saints as standing round about the elders, in whom “God will be more admired,” and by whom he will be more “glorified.”]

  We must not however DISMISS this subject without adding a few words,

  1.      Of caution:—

[It is, as we have said, the fate of man in this world still to carry about with him a corrupt nature, which proves a source of much trouble and distress: nor can any man hope to get rid of it, till he shall be liberated by death itself. Nevertheless, it is our own fault that the corruptions which remain within us are not more weakened and subdued. Let any one read the account given of the different tribes, in the first chapter of the book of Judges, and say whether he does not impute blame to the Israelites themselves, for suffering the nations, whom they were ordered to extirpate, to retain so formidable a power in the midst of them? Had they persevered with the same zeal and diligence as they exercised on their first entrance into Canaan, and pursued with unrelenting energy those whom they had been commanded to destroy, their occupation of the land had been far more peaceful and entire. And so, if we, from our first conversion to God, had maintained with unremitting zeal our warfare with sin and Satan, as it became us to do, we should have had all the corruptions of our nature in more complete subjection, and should have enjoyed a far greater measure of tranquillity in our own souls. Let not any one, then, delude himself with the thought that the strength of his corruptions is a subject rather of pity than of blame: but let all know, that they are called to maintain a warfare; that armour, even “the whole armour of God,” is provided for them, in order that they may prosecute it with success; and that, if only they will “quit themselves like men,” the Captain of their salvation has assured to them a complete victory. Gird on your armour then, my Brethren; and, if your enemy has gained any advantage over you, return to the charge; and never cease to fight, till Satan, and all his hosts, are “bruised under your feet.”]

  2.      Of encouragement—

[The doom of your enemies is sealed; and, if you “go forth in the strength of your Lord,” “you shall be more than conquerors through him that loveth youo.” Let it not be grievous to you that such a necessity is imposed upon you. Did your Saviour himself enter the lists, and fight against all the powers of darkness till he had triumphed over them and despoiled them all; and will not you, at his command, go forth, to follow up, and complete, his victory? Fear not on account of the strength or number of your enemies: for “they shall be bread for you;” and your every victory over them shall nourish and strengthen your own souls. And let all animate one another to the contest. See the happy effect of this amongst God’s people of old. We are told, “Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him. And Judah went up: and the Lord delivered the Canaanites and the Perizzites into their hand.”ls True it is, indeed, that we cannot aid each other precisely in the same way that they did: but we may encourage one another, and strengthen one another, and by our example animate one another to the combat; and may thus contribute, each of us, to the success of those around us. And it is but a little time that we have to fight: for soon we shall come to that better land, where “there shall no more be the Canaanite in the house of the Lord of Hosts.” Even in this world we are taught that such a period shall arrive: but, if not permitted to behold it here, we shall assuredly behold it in the world above, where “former things shall have passed away, and sin and sorrow shall be found no mores.” “Wherefore comfort ye one another with these words.”]

XCVI

GOD’S COVENANT WITH ISRAEL

  Exod. 24:6–8.

And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.

OF such terrible majesty is God, that none could behold his face and live. Even in his most condescending intercourse with men, he has made them to feel, that he is “a God greatly to be feared, and to be had in reverence of all them that are round about him.” When he descended on Mount Sinai, to proclaim his law, all the people of Israel entreated that he would not speak to them any more, except through the intervention of a Mediator. He was graciously pleased to make further communications to his people, and to enter into a covenant with them: but here a select number only were permitted to approach him, and of them none but Moses was suffered to “come near unto him.”

The covenant which he made with them, is the subject now before us: and we shall consider it in a two-fold view:

  I.      As made with Israel—

An altar being built, together with twelve pillars, the one to represent Jehovah, and the other the twelve tribes of Israel, the covenant was,

  1.      Made—

[God, as the author of that covenant, declared by Moses the terms on which he would acknowledge Israel as his peculiar people. Moses had written In a book the laws which God had made known to him, the moral, the ceremonial, the judicial; and all these he read in the audience of the people. To these, in the name of God, he required a cheerful and uniform obedience: and, upon their obedience to these, God promised on his part to favour them with his continued protection, and with the ultimate and peaceful enjoyment of the promised land. Thus was care taken that they should know to what they were to subscribe, and that their future welfare depended on their fidelity to their own engagements.

The people on their part gave their consent to the terms prescribed: and this they did in the most solemn manner. In declaring their acceptance of the covenant they were unanimous, cordial, unreserved. There was not one dissentient voice. They had repeatedly before engaged to do whatever the Lord should enjoin: but here they do it with additional force and emphasisb. Nor do they make the least exception to any one thing as burthensome or oppressive. In the most unqualified manner they bind themselves to a perfect and perpetual obedience; “All that the Lord hath said will we do, and be obedient.”]

  2.      Ratified—

[From the very time that God first set apart Abraham to be the progenitor of his peculiar people to the time when that people were carried captive to Babylon, it seems to have been customary to confirm covenants by sacrifices; which, when slain, were divided into parts placed opposite to each other; and then the parties covenanting passed between those parts, and thereby pledged themselves to a faithful observance of the covenant. But in this instance solemnities were used, which shewed that the sacrifices were essential to the covenant itself. God could not enter into covenant with sinners till an atonement had been offered for their sins. And now that this atonement was offered, one half of the blood of the sacrifices was poured upon the altar, to evince that God was reconciled to them; and the remainder was sprinkled upon the book and upon the people, in order to seal upon their hearts and consciences his pardoning love, and to remind them, that all their hope in that covenant depended on the blood of atonement with which it was sprinkled.]

After having duly considered this covenant as made with Israel, it will be proper to view it,

  II.      As typifying that under which we live—

That it was a type of the Christian covenant we are sure, because St. Paul quotes the very words of our text, to prove that the death of Christ was necessary to give efficacy to his mediation, and to secure to us the blessings of his covenant. He mentions also some additional circumstances not related in the history: but of them we forbear to speak, that our attention may be confined to the point immediately before us. The connexion between the two is that which we assert, and which we wish to illustrate. Let us then return to the covenant made with Israel, and notice more particularly,

  1.      The nature of it—

[The covenant made with Israel was a mixed covenant; partly legal, for it contained the law of the ten commandments delivered on Mount Sinai; partly evangelical, for it comprehended many ceremonial institutions whereby the people were to obtain remission of their sins; and partly national, because it comprised many civil restrictions which were peculiar to that people. But the covenant under which we are, is purely evangelical, having not the smallest mixture of any thing else with it. Our covenant does not prescribe laws, by obedience to which we are to obtain mercy; but offers mercy freely as the gift of God through Christ, and promises grace, whereby we shall be enabled to fulfil the will of God. Sanctification is not required of us as a ground for our justification, but is promised to us as a fruit and evidence of our justification. In this covenant we are not to obey in order that God may give, but to obey because he has given, and will give. We are not first to give to God that he may afterwards give to us; but he gives all, and we receive all.]

  2.      The ratification of it—

[The blood of sprinkling used by Moses was a mere shadow; it had of itself no value whatever: it could neither satisfy the justice of God, nor bring peace into the consciences of men. But the blood with which our covenant is ratified is called “the blood of God,” because it was the blood of Him who was God as well as man. That blood has indeed an efficacy that transcends all conception. It has reconciled God to a guilty world: and, when sprinkled on the hearts of men by faith, it fills them with “a peace which passeth all understanding.” And as Moses, in the quality of God’s high-priest, sprinkled the blood both upon the altar and the people, so does our “great High-Priest,” the Lord Jesus, now sprinkle his blood for us before the throne of God, and sprinkle it also on our hearts, whensoever we go to him for that purpose. The covenant too itself is continually exhibited to us as sprinkled with his blood; so that we may be certain that God will fulfil it to us in all its parts. If only we accept it, and rely upon it, all its blessings shall be ours, both in time and in eternity.]

  3.      The acceptance of it—

[There was much in the people’s acceptance of that covenant worthy of our imitation: but there was also much which it becomes us carefully to avoid.

In the first place, guard against their ignorance. They were evidently not acquainted with the requisitions of the covenant to which they subscribed. They heard its contents read to them indeed; but they did not enter into their full meaning, neither had they duly considered them. Let not this be the case with us, lest we “begin to build without counting the cost.” Let us consider that it requires us to receive every thing as persons wholly destitute, and to receive it in every part without the smallest partiality or reserve. Let us remember, that though it does not require holiness as a meritorious condition of our acceptance. it promises holiness as one of its chief blessings: and that, if we do not desire, and strive, to be “holy as God is holy,” and “perfect as God is perfect,” all our professed hope in the covenant is vain and delusive. We can no more be saved by the covenant without holiness, than we can without faith. Let this be known, and weighed, yea and be wrought into the soul as a fixed principle, before we presume to think that we have any interest in Christ, or in the covenant which he has sealed with his blood.

In the next place, guard against their self-righteousness. They imagined that they could so fulfil their obligations as to earn and merit all the blessings of the covenant. Let not us make so fatal a mistake. Let us rather acknowledge, that “if we had done all that is commanded us, we should be only unprofitable servants.” But who will say that he has done all that is commanded him, or indeed any one thing, in which God could not discern some imperfection and defect? If this be so, then do we need mercy and forgiveness even for our best actions; and consequently can never merit by them the salvation of God. Let this then be also engrafted in our minds, that we may be accepted with the publican, and not be rejected with the Pharisee.

Lastly, let us guard against their self-dependence. They never doubted but that they were able to do all that was commanded them. They thought it was as easy to perform as to promise. But in a very few days they provoked God to jealousy with their golden calf: so little did they remember the precepts that had been given them, or the vows that were upon them. Let it not be so with us. Let us bear in mind, “we have not of ourselves a sufficiency even to think a good thought;” and that “without Christ we can do nothing.” If we embrace the covenant as they embraced it, we shall fail as they failed.]

  We cannot better CONCLUDE this subject than by addressing you as Moses addressed the Israelites: “Behold the blood of the covenant which the Lord hath made with you,”—or, as St. Paul quotes the words, “the covenant which God hath enjoined unto you!”

  1.      Behold the covenant itself—

[It is “ordered in all things and sure:” there is not a want which a human being can feel, for which ample provision is not made in it. And it is free for every creature under heaven. Whatever you may have been in times past, you may at this moment partake of all the blessings of this covenant, if only you be willing to receive them freely, and without reserve. On the other hand, if you disregard this covenant, and “count the blood of it an unholy thing,” “there remains no other sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation to consume you.” God has shut you up to this, and enjoined it unto you by an irreversible decree. Receive it therefore, and live; reject it, and perish.]

  2.      Behold the blood of the covenant—

[What instruction does that blood convey! Did the Israelites see their bleeding sacrifices, and not discern the desert of sin? How much more then must we discern it in the precious blood of our incarnate God! And surely we may also see in it the transcendent love of Christ, who submitted to “make his soul an offering for sin,” that, the covenant being sealed with his blood, we might be partakers of its richest blessings.

What comfort too does it convey to the soul! Look on that blood, thou doubting Christian, and then say whether God will not fulfil all the promises that he has ever made: say whether, in such a mode of ratifying his covenant he has not provided “strong consolation for all who flee to the refuge set before them” in the Gospel.

Finally, What a stimulus does it give to all holy and heavenly affections! Shall not that question be continually upon thy mind, “What shall I render unto the Lord?” Look on that blood, and grudge God your services, if ye can. Think much of any duties you can perform, or of any sufferings you can endure for him, if ye can. Only keep your eye fixed upon that blood, and you shall be irresistibly constrained to exult and glory in God, and to consecrate unto him all the faculties and powers of your souls.]

XCVII

A SIGHT OF GOD IS A FEAST TO THE SOUL

  Exod. 24:11.

They saw God, and did eat and drink.

GOD is every where present, but no where visible, unless he please to draw aside the veil, and reveal himself to us. It is in heaven alone that his unveiled glory is continually seen. There have however in former times been many occasions whereon he has discovered himself to men, sometimes in human, sometimes in angelic form, and sometimes in a bright appearance, in which no similitude could be traced, and of which no representation can be made. The manifestation of which the text speaks, seems to have been of the last kind. It was vouchsafed to a great many persons at once: and while they beheld his presence, they feasted before him.

In discoursing upon this interesting event, we shall notice,

  I.      Their vision—

The circumstances of the vision are particular, and deserve an attentive consideration—

[The persons to whom it was vouchsafed were Moses, and Aaron with his two eldest sons, Nadab and Abihu, and seventy of the “elders of Israel,” who are also called “nobles.” Who these nobles were we cannot absolutely determine; but it is most probable that they were persons of consequence in the different tribes, who were selected to represent the nation at large; and, if six were taken out of each tribe, they might in round numbers be called seventy, though strictly speaking they would amount to seventy-two.

The time at which they were thus favoured, was after they had consented to the covenant which God had made with them. Subsequent to the publication of the moral law from Mount Sinai, God ordained a variety of statutes, which were peculiar to Israel as a nation; and at the same time made with them a national covenant, partaking of a covenant of works, and partly of a covenant of grace. In this, they undertook to serve God; and God undertook to protect and bless them. This covenant had been confirmed by a sacrifice, in which the different parties had met, as it were, and given their consent to it. God was represented by the altar; and the twelve tribes were represented by the twelve pillars which Moses had erected near the altar, as well as by the seventy elders, who had been chosen out from among them. The blood of the sacrifice had been sprinkled on them all; on the altar, the pillars, and the people. The book of the covenant also had been sprinkled with itb, to shew, that, though God did not relax the demands of his law, he would not be extreme to mark the unallowed violations of it. After this covenant had been thus made and ratified, God called Moses and the others to come up higher on the mountain; and revealed to them his glory.

The manner also in which God revealed himself, is worthy of notice. There had been a manifestation of the Deity prior to this: but O! how different from it! That display which God made of himself at the giving of the law was in “blackness and darkness, and tempest; and attended with such tremendous thunderings and lightenings, that all the people, yea, and “Moses himself, exceedingly trembled and quaked.” But, in this vision all was light and serene, and calculated to inspire the beholders with joy and confidence. The appearance of the Deity was beyond the brightness of the meridian sun; and underneath it “the pavement, as it were, upon which he stood, was like the sapphire” stone, or like the azure sky, bespangled with stars.

Thus the vision altogether was suited to a new-covenant state, wherein the people were introduced into communion with their God, and honoured with these astonishing tokens of his love and favour.]

Such a vision is now vouchsafed to us under the Gospel—

[We shall not indeed behold God precisely as they did; for such visions have long since been discontinued. But there is a spiritual view of the Deity, which we may, and must, partake of; and which. we are authorized to say, was typified by the vision before us. In the Epistle to the Hebrews, the preceding context is expressly quoted, and that too with some additional circumstances not related by Moses: and we are told that the event there referred to, was “a pattern of the heavenly things,”, which we enjoy under the Gospel. The view which we have of the Deity, prior to our embracing the new covenant, inspires us with nothing but terror: but when we have accepted the covenant of grace, which was confirmed by the sacrifice of Christ, and have sprinkled on our consciences die blood of that sacrifice, then we shall be admitted to a more clear, but less terrific, new of God: his justice will appear more awful in the sacrifice which it demanded, than even in the curses it denounced: but it will be seen tempered with mercy; and ready to harmonize with mercy in every act of love. This vision we are to enjoy, not through the medium of representatives, but every one of us for himself. It is of Christians in general, and not of some distinguished favourites only, that the Apostle says, “God hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” Here, by the way, we see where we are to have this vision: it is to be “in our hearts:” it is an object of contemplation to the mind; and not of sight to our bodily organs.]

Together with their vision, it will be proper to notice also,

  II.      Their feast—

It was generally supposed that none could see God and live: but here the seventy elders, as well as Moses and Aaron, beheld him, and yet “he laid not his hand on any one of them” to hurt themg. On the contrary,

They feasted on their sacrifice in the divine presence—

[They had sacrificed burnt-offerings, and peace-offerings. Of the latter, the offerers were allowed to eat, in token of their acceptance with God. Indeed it had long before been customary for parties covenanting with each other, to feast together at the ratification of their covenant. And here, if we may so speak, the different parties feasted together: God’s part of the sacrifices had been consumed upon his altar; and the remainder was eaten by the offerers. And doubtless it must have been a precious feast to those, who had so lately trembled at the thunders of Mount Sinai. Their souls must have been yet more refreshed with a sense of the divine favour, than their bodies by the provision thus allotted for their support.]

But their feast was. no less typical than their vision—

[Christ, who is our sacrifice, calls all his people to “eat his flesh, and to drink his blood.” But we must not imagine that this refers to corporeal food: our Lord speaks of spiritual food, of which our souls are to partake by the exercise of faith on him. Yes, his atonement is indeed a feast to the soul: in this sense it may be truly said, “His flesh is meat indeed; and his blood is drink indeed.” On this we are to feed in the immediate presence of our God. However “far off we are, we may draw nigh by the blood of Jesusk,” yea, “we may have boldness to enter into the holiest by the blood of Jesus:” we may see God reconciled to us in him; and may rejoice in him as our God and portion for ever. The wonders of his love are to be the continual banquet of our souls. His “exceeding great and precious promises” are “a feast of fat things, of wines on the lees well refined.” Of these we are to “eat freely, and abundantlyn:” we are to “sit under his shadow; and his fruit will be sweet unto our taste:” yea, “we shall be satisfied as with marrow and fatnessp;” enjoying a “peace that passeth all understanding,” and being “filled with joy unspeakable and glorified.”]

  ADDRESS,

  1.      Those who are afar off from God—

[The prohibition given to the Israelites, is cancelled with, respect to you. The veil of the temple was rent in twain at the death of Christ, in token that a new and living way was opened to all, and that all who believed, were constituted “a royal priesthood.” Will ye then decline the invitation that is sent you? We are commissioned to go forth into the highways and hedges to call you to the feast, which a God of infinite love has prepared for you. O come, and partake of it. But remember that, in order to enjoy it, you must first accept, the new covenant, and submit to be saved by the free mercy of God in Christ Jesus. Sprinkle yourself with the blood of Christ, your all-atoning sacrifice; and then you may have fellowship both with the Father and the Son, and feast before God for ever on the provisions of redeeming love.]

  2.      Those who are inclined to rest in external privileges—

[Such was the case with the greater part of those to whom the text refers. One would have supposed that they could never have forgotten their obligations to God, or have ceased to serve him: but, alas! in a very little time, Nadab and Abihu were struck dead for their impiety; and of the seventy elders, not one, as far as we know, held fast his integrity. They were ready, as indeed were all the people also, to profess their allegiance to the Deity; “All that the Lord hath said, will we do, and be obedient:” but they soon forgat their pious resolutions, and revolted from their duty. Beware, Brethren, lest it be so with you. It will be to very little purpose to say at last, “Lord, Lord, have we not eaten and drunk in thy presence?” If you have “not been steadfast in his covenant.” your outward professions, or past experiences, will avail little. Maintain therefore continually your dependence upon Christ; and, in his strength, exert yourselves to fulfil his holy will.]

  3.      Those who are coming to the table of their Lord—

[We ask not whether you have a deep experience of divine truth, but whether you have fled to Christ from the terrors of the law? Have you seen yourselves condemned by the covenant of works: and are you seeking mercy through the covenant of grace? Are you really sprinkling yourselves with the blood of Christ, your great sacrifice, and coming to God through him alone? If so, behold, there is a table spread, and you are called to come and feast upon your sacrifice in the presence of your God. Come thither in faith; and your God will make his glory to pass before your eyes; yea, Christ will “reveal himself to you in the breaking of bread,” “and fill you with “his loving-kindness, which is better than life itself.” Thus shall you be strengthened for all future services, till at last you shall be called to “eat and drink at Christ’s table in the kingdom of your Father.u.”]

XCVIII

THE COMMAND TO BUILD THE TABERNACLE

  Exod. 25:8, 9.

Let them make me a sanctuary; that I may dwell among them. According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.

THE more minutely we consider the Mosaic economy, the more we find it fraught with the richest instruction: and we are persuaded, that, if the lovers of literature had any idea what inexhaustible treasures of wisdom and knowledge are contained in it, they would not be so regardless of it, as they too generally are. We cannot read a single chapter without seeing ample ground for this remark. To go no further than the text; wherein we have the command of God to build a tabernacle for him, and to fit it up in a peculiar manner. Even upon the face of this command there is something that invites inquiry: but, when we have explored its hidden sense, we shall discover in it a deep mystery, and derive from it much important information.

Let us consider then the direction,

  I.      As given to the Jews—

In order to obtain a clear and just view of the subject, it will be proper to notice,

  1.      The general direction—

[God delights in the exercise of mercy. Mercy prompted him to separate for himself a peculiar people in the midst of a ruined world. Mercy led him to reveal himself to them in such a way as to impress them with an awful sense of his majesty; and afterwards to give an order respecting the making of a sanctuary for him, where they might obtain more easy and familiar access to Him, and He might the more abundantly display unto them the riches of his grace. It was not for his own accommodation that he gave the order, (for “the heaven of heavens cannot contain him,”) but for their benefit; that, by seeing him continually in the midst of them, they might know that he was in a peculiar manner their God. It was an honour to them that he would accept their offerings, and that he would condescend to dwell in an habitation, such as his poor and sinful creatures could provide for him.]

  2.      The particular limitation of it—

[Such things only as he appointed were to be used either in the framing, or the furnishing, of the tabernacle: and, that every thing might be formed agreeably to his mind, he not only gave to Moses a general description of what was to be done, but shewed him a model of every individual thing that was to be made; and enjoined him to make it exactly according to the pattern shewn to him in the mount. This order was given to Moses repeatedly, and with very peculiar force and emphasis: and his strict adherence to it in every particular is, in the last chapter of this book, mentioned no less than eight times, once after every separate piece of furniture that was madeb. In the New Testament too his compliance with the command is repeatedly noticed, and the very order itself expressly quoted. Now what was the reason of this limitation? Why must only such and such things be made; and they of such precise materials and shape? The reason was, The whole was intended to typify things under the Gospel dispensation: and as none but God could know all the things which were to be prefigured, so none but he could know infallibly how to designate them to the best effect. Had Moses been left to contrive any thing out of his own mind, there might have wanted a correspondence between the type and the antitype: but when a model of every thing was shewn him by God himself, the whole must of necessity accord with the mind and purpose of him for whom they were made.

We forbear to particularize the correspondence between the shadows and the substance, because that cannot be profitably done without entering more fully into the subject than our time at present will admit of: but that the correspondence was designed of God, and actually exists, and was the end for which such precise orders were given, is beyond all doubt. “The first tabernacle,” says St. Paul, “while it was yet standing, was a figure for the time then present;” “and served unto the example and shadow of heavenly things,” that is, of things under the Gospel dispensation.]

But the direction in our text had not merely a typical reference; for it may properly be considered,

  II.      As applicable to us—

The tabernacle typified, not only the Lord Jesus, “in whom dwelt all the fulness of the Godhead bodily,” but us also—

[“The Church of God is his house,” “the habitation of God through the Spiritf.” Yea, every believer is himself “the temple of the living God; as God hath said; I will dwell in them, and walk in them; and I will be their God, and they shall be my people.” Moreover, God himself, commending the fidelity of Moses in constructing every thing according to his order, draws for us the parallel between the tabernacle erected by him, and that which Christ possesses in our hearts: “Moses verily was faithful in all his house as a servant, for a testimony of those things which were to be spoken after; but Christ as a Son over his own house: whose house are WE.” The truth is, that “God dwelleth not in temples made with hands.” Even while his tabernacle and temple were yet standing, God testified respecting them, that the temple which alone he regarded, was a broken and contrite spiriti.]

To us therefore may the direction fitly be addressed—

[Make ye, my Brethren, a sanctuary for the Lord, that he may dwell among you: let every one willingly present unto him his heart, and entreat him to fill it with his presence. Let his habitation too be furnished with every thing suited to the worship which you have to offer. You are not called to carnal ordinances, and therefore have no need of such things as were wanted under the Jewish dispensation. It is with the gifts and graces of the Spirit that you are to serve and honour God. Abound ye therefore in them. Grudge no expense whereby you may obtain them. Let them all be formed according to the model shewn you in the mount. In Christ Jesus you have a perfect pattern of them all. “Look to it,” that your graces accord with his. Let none be wanting, none be different. Let the command of God be the reason of all that you present unto him, the example of Christ the pattern, and the glory of God the end. Whatever you have brought with you out of Egypt (out of your unconverted state) honour God with it: let it be gold and silver, or talents of any kind, consecrate them to the Lord: make use of them for the building of his tabernacle, and the exalting of his glory in the world. Remember too more especially to be conformed to the pattern in this respect; his tabernacle was most glorious within: on the outside were rams’ skins, and badgers’ skins; but within, all was of gold and linen exquisitely wrought. O that our interior might be such, as most to glorify our God! We are far from saying that the exterior should be neglected: but it should be modest and unassuming: and they who from their connexion with us can penetrate within the veil, should see that our hidden virtues are the most eminent, and that God is most honoured in those dispositions and habits of ours, which are most concealed from public view.

In vain are you baptized into the name of the Sacred Trinity, if you do not “observe and do all things whatsoever Christ has commanded you:” nor indeed can you in any other way hope for the accomplishment of that promise, “Lo, I am with you alway, even unto the end of the world.” Let me therefore entreat you to seek for “grace” whereby you may serve God acceptably; and to make the blessed resolution of the Psalmist, that “you will give neither sleep to your eyes, nor slumber to your eye-lids, till you have found a place (in your own hearts) for the Lord, an habitation for the mighty God of Jacob.”]

XCIX

AARON’S BREAST-PLATE

  Exod. 28:29, 30.

And Aaron shall bear the names of the children of Israel in the breast-plate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually. And thou shalt put in the breast-plate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the Lord: and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually.

LITTLE do men in general imagine what treasures of knowledge are contained in the Old Testament. There is not any thing revealed concerning Christ in the New Testament, which was not prefigured in the Mosaic ritual. As every thing relating to his life and death may be clearly seen in the prophets, so every thing relating to his office and character may be learned from the ceremonial law. Even the ornaments of the high-priest were intended to shadow forth some of the most important offices which our blessed Lord sustains. That particular ornament which we propose to notice at present, is the breastplate of judgment: respecting which we shall point out,

  I.      Its primary use—

It will be proper, before we speak of its use, to shew what the breast-plate was—

[The priest wore an ephod, (a kind of short coat without sleeves,) made of fine linen, richly embroidered. The breastplate was a piece of fine linen, which, when doubled, was a span square. Upon that were placed twelve precious stones, each of them having the name of one of the tribes (according to their seniority) engraven upon it. This was worn upon the breast, over the ephod: and the high-priest was to wear it whenever he went into the presence of God: and it was called “the breast-plate of judgment,” because God, by means of it, communicated his mind and judgment to him respecting the children of Israel.

Within this breast-plate were placed the Urim and the Thummim. What these were, we are not informed. Many have thought, that they were not distinct from the stones: and that the terms Urim and Thummim merely designated the use to which those stones were applied. But the language of the text, especially when confirmed by Levit. 8:8, leaves no doubt, but that the Urim and Thummim were distinct from the breastplate, and were “put into” it after it was made. It is no objection to say, that the one is sometimes mentioned without the other, or, that we know not who made the Urim and Thummim, or what they were. It is sufficient for us to know, that they were added to the breast-plate, and that they were appointed for a very important purpose.]

The particular use of the breast-plate shall now be distinctly declared—

[The breast-plate thus formed, was to be worn by the high-priest, whenever he performed the duties of his office. It was suspended from his shoulders by two golden chains, fixed to two onyx-stones; on which, as well as on the twelve stones, were engraven all the names of the twelve tribes of Israel, six on each stone; and both the one and the other were “for a memorial before the Lord continually.” We must understand this as spoken after the manner of men. We are not to suppose that God needs to be reminded of his people; but the sight of their names, whenever the high-priest came into his presence, was (so to speak) to remind him, that he had a people who were to be the objects of his peculiar care.

The Urim and Thummim were for a different purpose. They were, in some way or other, to communicate answers to the high-priest, whenever he consulted God upon any matter relating to the civil or religious concerns of the nation. To inquire how the answers were given, whether by a secret suggestion to the mind of the high-priest, or by an audible voice, or in any other way, is vain: we should be contented to be ignorant about those things whereon God has not seen fit to inform us. That the Urim and the Thummim were consulted, and not only by the high-priest, but by others without him; and that specific answers were obtained from God; is certain. Joshua, and those who succeeded him in the government of Israelc, sought instruction from God through the medium of these. The eleven tribes had the mind of God repeatedly made known to them in the same way, when they desired to be informed, whether they were to wage war against the offending tribe of Benjamin. David in various straits took counsel of God in this way, and had such information conveyed to him as was impossible for any but the omniscient God to imparte. Saul asked counsel in the same way; but could not obtain an answer, because he had provoked God to cast him off. At the time of the Babylonish captivity the Urim and the Thummim were lost, and were never afterwards recoveredg; till Christ, whom they typified, came to instruct us in all things that can at all conduce to our real welfare.

The very names, Urim and Thummim, serve in a great measure to designate their particular use. Their import is, Lights and Perfections: and they were for the express purpose of conveying light to those who consulted them, even such light as would perfectly and infallibly direct their way.

Thus, as the breast-plate of judgment consisted of two different parts, so it was intended for two different uses; the stones in it were for a memorial before God; and the Urim and Thummim that were in it, were for the obtaining of instruction from God.]

But we shall have a very inadequate notion of the breast-plate, unless we understand,

  II.       Its typical intent—

Few are so ignorant as to need to be informed, that Christ is our great High-Priest. Now the breast-plate, of which we have been speaking, was designed to represent,

  1.      What Christ is doing for us—

[Christ, in the execution of his priestly office, was to “enter into the holy place,” there “to appear in the presence of God for us.” Accordingly, after his resurrection, he ascended to heaven, that he might there complete the work he had begun on earth. On his heart are engraven the names of all his people: on his shoulders he also bears them all: not one of them is forgotten by him: he presents them all before his Father, and is “their memorial before God continually.” God cannot even look upon his Son without being reminded, that there is in this lower world a people who need his incessant care. He sees at one view all their states, and all their circumstances. He sees how dear they are to his Son, who bears them ever on his heart; who sympathizes with them in their afflictions, and desires to have them extricated from all their difficulties. Were he disposed to be unmindful of them, he could not cast them out of his thoughts, or be deaf to the intercessions of our great High-Priest.

Here then is the security of all the children of Israel: “they have a great High-Priest, who is passed into the heavens, Jesus, the Son of God,” who has undertaken their cause, and is their Advocate with the Father, and “who is therefore able to save them to the uttermost, because he ever liveth to make intercession for them.”]

  2.       What Christ will do in us—

[In Christ “are hid all the treasures of wisdom and knowledge.” There is no case wherein we may not consult him; nor any, wherein he will not vouchsafe to direct our steps. How he will answer us, we will not presume to say: he has ten thousand ways of making known his will, and of over-ruling our purposes, without at all infringing the liberty of our will, or altering the general dispensations of his providence. It is sufficient for us to know, that “the meek he will guide in judgment, the meek he will teach his way;” and that “whatsoever we ask of him he will do, that the Father may be glorified in the Son.” From the consideration of his being our great and compassionate High-Priest, we are encouraged to come boldly to the throne of grace, that we may obtain mercy, and find grace to help us in the time of need; and we are sure, that, if we come unto God through him, “we may ask what we will, and it shall be done unto us.” We need not say, This is so great a matter, that it would be presumptuous in me to ask it; nor, This is so small, that it would be unworthy of his attention: for, whether it be great or small, he would spread it before his heavenly Father, and obtain for us an answer of peace: his light should dispel our darkness, and his perfections dissipate our fears: the weakest should not be left to faint, nor the most ignorant to errk.]

  In this subject we may find abundant matter,

  1.      For reproof—

[When we come into difficult circumstances, we are too apt to imagine, like the Church of old, that “God hath forsaken and forgotten us.” But if God reproved them by declaring, that “a nursing mother could sooner forget her sucking child than he could forget them, since they were engraven on the palms of his hands,” how much more are we reproved by this typical representation of Christ, on whose shoulders we are supported, and on whose heart we are engraved! O let such unbelieving fears be put away! Let us “know in whom we have believed, that He is able to keep that which we have committed to him.” Let us remember, that, whilst he retains his priestly office, and his Father retains his regard for him, “he will not suffer one of his little ones to perish.”]

  2.      For encouragement—

[Our trials may be numerous, and our difficulties urgent: but our High-Priest is ever at hand, to inquire of God for us. Nor does he need to be informed by us, what to ask; for he “knoweth what is in man,” and sees at the same time all the devices of our enemy. If only we lift up our hearts to him, his effectual aid shall be instantly obtained; for he is with us, to know our desires; and with God, to interest him in our favour. Let us then be encouraged to cast our care on him: and let us make him, what God has intended he should be to us, “our wisdom, and righteousness, our sanctification, and redemption.”]

C

AARON’S MITRE

  Exod. 28:36–38.

And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. And thou shalt put it on a blue lace, that it may be upon the mitre: upon the fore-front of the mitre it shall be. And it shall be upon Aaron’s forehead, that Aaron may bear the iniquity of the holy things. which the children of Israel shall hallow in all their holy gifts: and it shall be always upon his forehead, that they may be accepted before the Lord.

IF it were once ascertained that God had imposed a number of ordinances upon his people, we should be ready to conclude that his institutions were not mere arbitrary and insignificant laws, but that they had some occult meaning, worthy of their divine Author. But when we are informed by God himself, that many things, apparently most indifferent, were intended to shadow forth the great mystery of redemption, we are persuaded that not even the minutest ordinance among them was without some appropriate and important signification. But though we believe this, we do not presume to assign the meaning of each, any further than we are warranted by the Scriptures themselves. Instead of wandering into the regions of conjecture, we judge it more for general edification to confine ourselves to matters which are obvious and acknowledged.

The whole dress of the high-priest was unquestionably typical; and designated either the office of our great High-Priest, or his qualifications for the discharge of it. That part to which we would now direct your attention, is his mitre. This, as the text informs us, was a covering for his head (somewhat like the turbans worn in the East at this day): it was made of fine linen, and had, in the front of it, a gold plate, with this inscription, HOLINESS TO THE LORD. It was worn by him whenever he officiated in the temple. Through this the high-priest was considered as holy, and was the appointed means of expiating the defects that were in the services of the people, and of procuring acceptance for their persons. Now, whilst the end for which it was worn manifests, beyond a doubt, that the appointment was typical, it enables us to declare with certainty the true intention of the type.

This institution then was intended to foreshew,

  I.      The holiness of our great High-Priest—

[Christ was in truth “the HOLY ONE of Israel” It was necessary that he should be spotless himself; for had he not been so, he could not hare made atonement for us; yea, he would have needed an atonement for himself. The utmost care was taken respecting the typical offerings, to ascertain that they were without blemish: and it seems to have been particularly ordained of God that the innocence of Jesus should be established by every possible proof, (and by the repeated testimony even of the judge that condemned him,) in order that his fitness, as our sin-offering, might appear. Thus was the type accomplished in him; and a sure foundation was laid for all the hopes that are built upon him.]

  II.       The need we have of an interest in it—

[The high-priest, so habited, was to “bear the iniquity of the holy things, which the people should hallow.” Their best services were imperfect, in manner at least, if not in the matter of them also: and they were to seek acceptance through the holiness of their high-priest alone. Thus it is with us also. All that we do is imperfect. The best service we ever performed was mixed with sin, and needed an atonement to be made for it. Without an atonement, it could never have been regarded by a holy God. This was strongly marked in the ordinance before us, and ought to be remembered by us as a ground for the deepest humiliation.]

  III.      Its efficacy in our behalf—

[The people’s services were, through this typical holiness of their high-priest, accepted of God, notwithstanding the imperfection of them: nor shall ours be despised, if we trust in the merits and mediation of the Lord Jesus. This was beautifully represented under the Mosaic dispensation by the acceptance of leavened bread, and mutilated beasts, when offered as thank-offerings, and not as offerings for sin: and the same encouraging truth is plainly asserted in the New Testamentd. Let us only be interested in “the spotless Lamb of God,” and all that we do in his name shall find acceptance before God.]

  This subject is well CALCULATED,

  1.      To humble the self-righteous—

[What room can there be for trusting in our own righteousness, when the most righteous act we ever performed had an iniquity in it which needed to be borne by our great HighPriest? Lay aside your proud thoughts, and “seek to be found in Christ, not having your own righteousness, but his.”]

  2.      To encourage the desponding—

[Be it so; you are a sinner: “but if any man sin, we have an Advocate with the Father, Jesus Christ the righteous:” and through him you may draw nigh to God with boldness and confidence.]

  3.       To direct and animate the godly—

[You are now “priests unto God;” and are to have HOLINESS TO THE LORD written upon your foreheads, that it may be visible to God and man. Remember that “God will be sanctified in all that draw nigh unto himg;” and that “as He who hath called you is holy, so must ye be holy in all manner of conversation.”]

CI

THE ALTAR OF INCENSE

  Exod. 30:7–10.

And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. And when Aaron lighteth the lamps at even, he shall burn incense upon it; a perpetual incense before the Lord, throughout your generations. Ye shall offer no strange incense thereon, nor burnt-sacrifice, nor meat-offering; neither shall ye pour drink-offering thereon. And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin-offering of atonements: once in the year shall he make atonement upon it throughout your generations. It is most holy unto the Lord.

THE little acquaintance which Christians in general have with the Mosaic Law, unfits them for the reception of that instruction which the Law is well calculated to convey. Doubtless, to find the precise import of all its ordinances is beyond the power of man. But there is much of it explained in the New Testament; and much may not improperly be explained from analogy; and the light which it reflects on the truths of Christianity would richly repay any efforts that were made for the discovery of it.

In the altar of incense, in its materials, for instance, or its structure, we are not aware that any mystery of practical importance is contained, except indeed that it was preeminently holy, and therefore required peculiar sanctity in those who should approach it. Its situation too, as immediately before the mercy-seat, and separated from it only by the vail which divided the sanctuary from the holy of holies, marked in a peculiar way, that those who burnt incense upon it were to consider themselves as more than ordinarily nigh to God, and to have in exercise every disposition that became them in so high and holy an employment. The use to which it was ordained, is the point to which I would more particularly call your attention. And we may consider it,

  I.      As a typical institution—

And here are two things particularly to be noticed in relation to it; namely,

  1.      Its daily use—

[Aaron himself in the first instance, and afterwards other priests in their courses, was to trim the lamps every morning and evening, and to light any of them that might have gone out. At these seasons, he was to take fire from the altar of burnt-offering, and to put it on a censer, and to burn incense with it upon the altar of incense. This, I say, he was to do every morning and evening; and that was called “a perpetual incense before the Lord.”

This, beyond all doubt, was intended to typify the Lord Jesus Christ, who, as our great “High-Priest, is set on the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” To him is assigned the office of interceding for his Church and people; and he has ascended up into the more immediate presence of his God for that end: as says the Apostle; “Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us.” There he superintends the lamps of his sanctuary, “walking amongst the seven golden candlesticks, which are the seven Churchesd.” and either trimming or furnishing them with supplies of oil, as their various necessities may require. At the same time he offers up to God his intercessions for them, pleading with him in behalf of every individual, and obtaining for them all those blessings which they more particularly stand in need of.

To the Aaronic priests God had said, “There will I meet with thee:” and no doubt he did, in numberless instances, as well as in that of Zacharias, vouchsafe to them there more peculiar answers to their prayers. Our Great Intercessor could say, “I know that thou hearest me alwaysf:” nor can we doubt but that myriads of his people are either preserved from falling, or restored after their falls, purely through “his intercession for them, that their faith may not ultimately fail.”]

  2.      Its annual expiation—

[It was enjoined that “an atonement should be made upon the horns of this altar once a year with the blood of the sin-offering of the atonements.” And this, I apprehend, was to shew that without the blood of atonement no intercession could be of any avail. An atonement must be made for sin: and “without it there could be no remission.” The blood, too, that must be put on this altar must be the blood of bullocks, and not either of goats or lambs: for in the very same offering which was made for sins of ignorance, the blood or bullocks which was shed for a priest, and for the whole congregation, was put upon the horns of the altar of incense; whereas that which was shed for a ruler, or a common person, which was of goats and lambs, was put upon the altar of burnt-offering; by which the sins of priests were marked as of greater enormity than the sins of others; and the altar of incense as of higher sanctity than the altar of burnt-offering. This is very strongly expressed in the New Testament, there being always a superior efficacy ascribed to the intercession of Christ than even to his death. Thus when, to the question, “Who is he that condemneth?” the Apostle answers, “It is Christ that died,” he adds, “yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.” Again, in the Epistle to the Hebrews he lays the greatest stress on the intercession of Christ as being the most effectual for the salvation of his people: “He is able to save to the uttermost all that come unto God by him, seeing he ever liveth to make intercession for them.” And to the same effect, also, in his Epistle to the Romans: “If when we were enemies we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.” Whether this was intended to be marked by the atonement being only annual, whilst the offering of incense was daily, I pretend not to say. I should apprehend not. I should rather think that that part of the appointment signified that Christ would make the expiation but once, whilst his intercession would be continual: but, at all events, the union of the two is absolutely indissoluble; as St. John intimates, when he says, “If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, who is also the propitiation for our sins.” In fact, his atonement is the very plea which he offers in our behalf. When the high-priest entered within the vail, immediately after burning the incense he sprinkled the blood of the sacrifice upon the mercy-seat and before the mercy-seat; intimating thereby, that all his hope of acceptance, whether for himself or others, was founded on the sacrifice which he had offered. And precisely thus does the Lord Jesus Christ prevail: for it is in consequence of his having offered his soul a “sacrifice for sin,” that he is authorized to expect a spiritual seed to be secured to him; and in consequence of his “having borne the sins of many,” that he confidently and with effect “maketh intercession for the transgressors.”]

I have observed, that we may yet further consider this ordinance,

  II.      As an emblematic rite—

In this view it marks,

  1.      The privilege of Christians—

[We have before said, that common priests were ordained to officiate at this altar. And are not we “a royal priesthood?” Are not we “made kings and priests unto our God?” Yes; and “the prayers we present to God come up before him as incense; and the lifting up of our hands is as an evening sacrifices.” In this manner are we privileged to draw nigh to God. We, every one of us, “have, through Christ, access by one Spirit unto the Father:” yea, “we have boldness to enter into the holiest by the blood of Jesus,” and to prostrate ourselves at the very footstool of God himself. Did God say to Aaron, “I will meet thee there?” so says he to us also: “Draw nigh to me; and I will draw nigh to youx.” Nor need we go to Jerusalem, or to his tabernacle to find him: for he has said, that “in every place incense should be offered to him, and a pure offering.” And, that we may feel ourselves more at liberty to approach him, his altar under the Christian dispensation is represented as of wood, and not of gold, and as being four times the size of that which was made for his tabernacle; to denote, I apprehend, the greater simplicity of Gospel worship, and the admission of all nations to the enjoyment of it.

We must indeed pay particular attention to that caution given to Aaron in the text: “Ye shall offer no strange incense thereon, nor burnt-sacrifice, nor meat-offering; neither shall ye pour drink-offering thereon.” The incense was to be that alone which God had appointed; and special care was taken to make no confusion between the offerings belonging to the altar of burnt-offering, which were for an atonement, and that which was proper to the altar of incense, which was for acceptance only. Thus, when drawing nigh to God in prayer, we must not bring the fervour of mere animal spirits, which are so often mistaken for true devotion; but a broken and contrite spirit, which alone sends forth an odour that is well pleasing to God. Nor must we imagine that by our prayers, or by any thing else that we can bring to God, we can atone for sin, or contribute in the least degree towards the efficacy of Christ’s atonement: these must be kept quite distinct: and whilst our prayers are offered on the altar of incense, our pleas must be taken solely from the altar of burnt-offering, even from the sacrifice of the Lord Jesus Christ, “by whom alone our offerings can ascend to God,” and “through whom alone they can be acceptable in his sightc.”

In this manner we are to approach God, whilst we go in before him to trim our lamps, and to have them duly supplied with oil. Every morning and evening at the least must the odours of our incense ascend up before God; or, as the Apostle says, we must “pray without ceasing:” and we may be sure that “God will meet with us,” and bless us in all that we solicit at his hands: “However wide we open our mouth, he will fill ite;” yea, “he will do for us exceeding abundantly above all that we can ask or think.”]

  2.      The ground of their acceptance in the use of it—

[This is strongly marked in the annual atonement made on this altar. Day and night was the priest to officiate there: yet, after he had presented incense on that altar for a whole year, he must make atonement on the altar with blood. And however much or devoutly we pray, we must trust, not in our prayers, but in the great Sacrifice that has been offered for us. Yea, our very prayers need that sacrifice: the very best service we ever offered, needed an atonement; nor could it come up with acceptance before God, if it were not washed in the Redeemer’s blood, and presented to God by him. Hear what St. John says, in the book of Revelation: “Another angel came, (the Angel of the Covenant, the Lord Jesus,) and stood at the altar, having a golden censer: and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar that was before the throne: and the smoke of the incense, which came with the prayers of the saints, ascended up before God, out of the angel’s hand.” “Were God to call us into judgment for the very best prayer we ever offered, we could not answer him for one of a thousand;” no, nor for one during our whole lives: but when cleansed in the Redeemer’s blood, both our persons and our services shall be regarded by God as pure, even “without spot or blemishi.”

Of course, it is here supposed that we harbour no wilful sin within us: for, “if we regard iniquity in our hearts, God will not hear us:” our very “incense will be an abomination to him;” and, in offering it, “we shall be as though we offered swine’s blood, or blessed an idolm.” But, if we “draw nigh to God with a true heart, we may also approach him with full assurance of faith.”]

  Let us SEE here,

  1.      How highly we are privileged under the Christian dispensation—

[The Jews were privileged, and highly too, in comparison of all the nations of the earth, in that they had ordinances of divine appointment, in the due observance of which they might find favour with God. But how infinitely are we distinguished above the Jews themselves! We have not to seek the intervention of a man, a sinful man, yea, and a dying man, who must soon leave his office to another, and be followed by an endless succession of sinners like himself. We have an High-Priest, who is “Emmanuel, God with us;” “who needed not to offer first for his own sins, and then for the people’s;” and “who, having an unchangeable priesthood, continueth for ever,” and “is consecrated for evermore.” Moreover, we are not like the Jews, to whom all access to God in their own persons was prohibited; and who, if they had presumed to invade the priestly office, would have been made monuments of God’s vengeance on the very spot. No: we may draw nigh to God, every one of us for himself: even to God’s throne may we go, and offer him our sacrifices with a certainty of acceptance. The way prepared for us is “a new and living way;” and whilst going to him in that way, “we may ask what we will, and it shall be done unto us;” yea, even “before we ask, he will answer; and whilst we are yet speaking, he will hear.” Reflect on these privileges, Brethren, and be thankful for them; and improve them diligently in the way prescribed — — —]

  2.      What a holy people we should be unto the Lord—

[What the priests were in their attendance on the altar, yea, what the Lord Jesus Christ himself is before the throne of God, that should we be, to the utmost of our power. We should be ever delighting ourselves in the exercise of prayer and praise, and dedicating our whole selves to the service of our God. Let our “lamps” be ever kept burning bright before the Lord. Let us obtain “from the sacred olive branches fresh supplies of golden oil through the golden pipes” of his word and ordinances; and let our whole deportment shew, that we correspond with the description given us, “a people near unto the Lordr” — — —]

CII

THE ATONEMENT-MONEY

  Exod. 30:14–16.

Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the Lord: the rich shall not give more, and the poor shall not give less, than half a shekel, when they give an offering unto the Lord, to make an atonement for your souls. And thou shalt take the atonement-money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the Lord, to make an atonement for your souls.

IT is always profitable to mark the accomplishment of the divine promises, that, from discovering the faithfulness of God, we may learn to acknowledge his providence, and depend upon his care. He had promised to Abraham, that “his seed should be as the stars of heaven for multitude:” and, though their increase for about three hundred years was but small, yet, previous to their departure from Egypt, they were become exceeding numerous: and God appointed that they should be occasionally numbered, and a stated tax be levied on every individual, that so the fulfilment of his word might be made manifest. In this appointment there were some circumstances peculiarly instructive, especially the equality of the tax, and the application of it to the service of the sanctuary.

Let us notice,

  I.      The tax levied—

The tax being “a ransom, and an atonement for their souls,” had evidently a spiritual import; and from the same being levelled upon all, we observe,

  1.       That the souls of men are of equal value in the sight of God—

[The half-shekel was equal to about fifteen-pence of our money; and this was to be paid by every one that was numbered, without any regard to his station or ability: “The rich were not to pay more, nor the poor less.” Now as this was “a ransom and atonement for their souls,” it is manifest, that all their souls were of equal value in the sight of God. And who is there that does not feel this? There are many things in this world the value of which is purely imaginary, and depends upon the taste of the possessor: but the worth of the soul is real: the poorest of men has as deep an interest in the welfare of his own soul as the richest: heaven is as desirable, and hell as terrible, to the one as to the other: and God has an equal respect for both. Let not any one despise others, as though their eternal interests were not to be consulted; or imagine that they themselves are overlooked by God, as though he did not will their salvation as much as that of any other person in the universe.]

  2.      That all equally need reconciliation with God—

[A ransom and an atonement were required for all: and as all of them needed mercy at God’s hands, so do all of us. We are far from saying that all are equally sinful; for there doubtless are different degrees of guilt, and will be corresponding degrees of punishment: but this we say, that all have sinned and come short of the glory of God; and consequently all are obnoxious to “that wrath of God, which is revealed against all ungodliness and unrighteousness of men.” We know that many conceive so highly of themselves, as to imagine that God would be unjust if he should consign them over to destruction. But such persons have never considered what the law of God requires, or what it denounces against those who have violated its commands. We willingly concede, that, in the eyes of men, some may be comparatively innocent: but, “before God, every mouth must be stopped, and all the world become guilty.”]

  3.      That all must seek it on the same terms—

[Here again we remark, that no difference was put between one and another: all were to offer the half-shekel as an atonement for their souls. It is by an atonement too that we also must seek acceptance with God. None can merit forgiveness at his hands; none can do any thing towards meriting it: the atoning blood of Christ is that which alone can satisfy divine justice; and it is his obedience unto death which must constitute the justifying righteousness of all mankind. Any thing of our own, blended with that, or added to it, will invalidate it altogether. Salvation must be wholly of works or of gracee: and if we cannot earn it by our works, (which no created being can,) then must we accept it altogether as “the gift of God through Jesus Christ our Lord.” It is evident that so small a sum as half a shekel could not purchase the divine favour: it was a mere acknowledgment that they needed an atonement, and were willing to accept the favour of God on any terms that he should propose: so, our humiliation and faith can purchase nothing; but only manifest our cordial acquiescence in the way of salvation provided for us.]

It will be yet further instructive to consider,

  II.      The use and application of the tax—

The tax was intended,

  1.      To obtain acceptance for the offerers—

[The very terms “ransom,” and “atonement,” clearly shew, that the offerers were considered as in a state of guilt and bondage: and they were warned, that, if they refused to pay “the atonement-money,” they would bring upon themselves the divine displeasure. It was certainly an aggravation of David’s sin in numbering the people, that, while he gratified his own pride and creature-confidence, he neglected to honour God by levying for him the appointed offering: and no less than seventy thousand of his subjects were destroyed in three days by a pestilence sent from God. This may give us some little idea of the vengeance that will overtake those who despise the atonement of Christ; and of the glorious deliverance which they shall obtain, who believe in him. The protection, the peace, the plenty, which his obedient people enjoyed in the wilderness, and their final possession of the promised land, represented the spiritual blessings which all “the ransomed of the Lord” shall eternally inherit.]

  2.      To convey instruction to the rising generation—

[The money, we are told, was to be “a memorial unto the children of Israel before the Lord.” We read of different memorials in the Scriptures. The censers in which Korah and his company offered incense were taken, out of the fire wherewith the offerers were consumed, and were made into plates for the covering of the altar, “to be a memorial, that none but the seed of Aaron come near to offer incense before the Lord.” The jewels and bracelets of which the Israelites spoiled the slaughtered Midianites were presented to the Lord, “as a memorial unto the children of Israel,” that not one of their own army fell, though the whole Midianitish kingdom was utterly destroyed. Now such memorials were the half-shekels at the numbering of the people: they served to remind the whole nation of Israel, that, as sinners, they stood in need of an atonement, and that none who consecrated themselves to the service of their God should ever perish. Such memorials too are all who now seek for mercy through the atoning blood of Christ. They are as lights in a dark world: they unwittingly instruct all around them: as Noah by building the ark “condemned the world,” and tacitly admonished them of the impending judgments, so do they who flee to Christ for refuge, testify to all around them, that there is salvation in Him, and in him alone.]

  3.      To give honour unto God—

[It was by these offerings, that the various services of the tabernacle (by which above all things God was honoured) were maintained. And who are they that now honour God in the world? Who are they that truly and spiritually maintain his worship? We fear not to say, that God is more acceptably served by his penitent and believing people, than by all the world besides. The gift of his only-begotten Son to die for us is that which he himself most commends to our attention; nor can he be more glorified on earth, or even in heaven itself, than in acknowledgments of our obligations to him for this stupendous effort of his love.]

  APPLICATION—

Amongst the Israelites there were several classes exempt from the payment of this tax: but none amongst us can plead any exemption from that which is required of us, the tribute of a broken and contrite spirit—

  1.      Not the Levites—

[These were not numbered for war, and therefore were not included in the tax. But the Levites amongst us should be the very first to devote themselves to God, and to render to him that tribute, which they demand from others — — —]

  2.      Not old people—

[These for the same reason were omitted both in the numbering and the taxation. But who have so much cause to bear in mind the atonement of Christ as they who are on the borders of eternity, and are so soon to stand at his judgment-seat? It is to be lamented, that people advanced in years too generally take for granted that all is well with them, though they have never sought “a ransom, or an atonement, for their souls.” But let the aged amongst us be diligent in working out their salvation, and “so much the more as they see the day approaching.”]

  3.      Not women—

[These were considered as included in the men; and therefore were not personally either taxed or numbered. But our offerings must be personal: nothing can be done by proxy: as there is “neither Jew nor Greek amongst us, so is there neither male nor female:” all must be judged by their own works, and all must be accepted through their own faith.]

  4.      Not children—

[Persons under twenty years of age were not deemed strong enough for war, and therefore were passed over. But who shall say at what age our responsibility to God begins? Who shall assign the limit at which God will “wink at,” or condemn, the transgressions of his law? Surely this were presumptuous and dangerous ground: let not any of you dare to stand upon it. If the services of a Samuel or a Timothy can be acceptable to God, the iniquities of childhood may be provoking. The tax required from you is not burthensome to any: seek not therefore, nor desire, an exemption from it. It is your heart, and not your property, that God requires: present it to him as purchased by the blood of his dear Son, and you shall be numbered amongst his people to all eternity.]

CIII

THE ANOINTING OIL

  Exod. 31:25–31.

Thou shalt make an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil. And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony, and the table and all his vessels, and the candlestick and his vessels, and the altar of incense, and the altar of burnt-offering with all his vessels, and the laver and his foot. And thou shalt sanctify them, that they may be most holy: Whatsoever toucheth them shall be holy. And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest’s office. And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations.

OF the Ceremonial Law in general we may say, it was intended to shadow forth the Lord Jesus Christ in the whole of his work and offices. The Epistle to the Hebrews admirably illustrates it in this peculiar view, shewing with minuteness and precision the scope and object of it as relating to him, and as fulfilled in him. To his priesthood, in particular, the ordinance which we here read of more especially referred; for in the fortieth chapter, where the words of my text are, again almost literally repeated, it is said, “Their anointing shall surely be an everlasting priesthood throughout their generations.”

But it is remarkable, that after the Babylonish captivity this ointment, so far as we are informed, was never made. And this seems to have been permitted of God, in order to direct their minds to that richer unction, which they were to receive from their Messiah. Previous to the time of Christ, the Holy Spirit was very sparingly and partially bestowed; as it is said, “The Holy Spirit was not yet given, because that Jesus was not yet glorified:” but after the ascension of our Lord and Saviour to heaven, “the Spirit was shed forth abundantly” upon God’s Churchc; and from that time, multitudes, both of priests and people, have been wholly sanctified unto the Lord. Under this dispensation it is our happiness to live; so that, with a special reference to ourselves, I may well proceed to shew,

  I.      The universal need there is of the Holy Spirit’s influence—

There was nothing under the Law so holy, but that it needed this divine unction—

[“The tabernacle” itself, the immediate residence of the Deity; and “the ark,” wherein the tables of the Law were placed, and which was a preeminent type of the Lord Jesus Christ, who fulfilled the Law for us; these, I say, were anointed; as were also “the table” of shewbread, and the candlestick, the one representing Christ as the bread of life, and the other “as the light which lighteneth every man that cometh into the world.” Now, whence was it that these needed such purification? They were used in the service of sinful man, and therefore were polluted, and needed to be so purified; as heaven itself, the abode of all the glorified hosts, is said to be: for “the patterns of things in the heavens were purified with these earthly sacrifices, whilst the heavenly places themselves were purified with better sacrifices than these.”

That “Aaron and his sons” needed this holy ointment, we do not wonder, since they were sinners like unto us. But taking the whole together as used for sinful man, they serve to shew us, that there is not a thing or person in the universe that must not be so sanctified, before God can find pleasure in any services presented to him.]

Nor is there any thing under the Gospel which does not need it—

[What are the ordinances of religion, or what the souls of men, without the Holy Spirit? The one are an empty form; and the other, “a cage of every unclean bird.” Regard us as men, and every thing we do is defiled before God. But consider us as priests, for into that office every true Christian in the universe is brought, and how can we approach the Most High God, and offer any acceptable sacrifice unto him, unless we be first consecrated with that divine unction, which God has promised to all who seek him in spirit and in truthf? It is the duty of the greatest of men, and the privilege of the meanest, to get himself anointed with this holy oil. Even our Lord Jesus Christ himself, as man and as Mediator, needed it. We are informed, that “God anointed him with the Holy Ghost and with power:” much more, therefore, must we, corrupt and sinful creatures, need, under all circumstances, his gracious communications: indeed we are expressly told, that, “if any man have not the Spirit of Christ, he is none of his.”]

  II.      His sufficiency for all to whom that influence is applied—

This appears,

  1.      From the preciousness of the ointment which was used—

[The spices were peculiarly rare and odoriferous; and the oil with which they were blended was most pure. And was this appointed for nought? Doubtless this was intended to shadow forth the excellency of the Spirit’s gifts: for on whomsoever he was poured, whether on the Saviour himself or on any of the sons of men, he was “a spirit of wisdom and understanding, a spirit of counsel and of might, a spirit of knowledge and of the fear of the Lord, and he made the person of quick understanding in the fear of the Lord.” There is not a faculty in man to which the Spirit’s influence does not extend, or which it will not sanctify: it imparts light to the understanding, flexibility to the will, purity to the affections, tenderness to the conscience, and holiness to the entire man: it makes us altogether “a new creation,” and sanctifies every offering which we present to God; so that “God smells a sweet savour from it,” and is well pleased with services which could not otherwise be accepted of him.]

  2.      From the virtue infused into every thing anointed with it—

[Every vessel that was anointed with that ointment, imparted a sanctity to every thing with which it came in contact. And thus, in like manner, every true Christian communicates to others, so far as his influence extends, the same divine principles which he himself has imbibed. As it was said of the Saviour, so may it be said of all the Lord’s anointed, “Their garments smell of myrrh, aloes, and cassia:” and wherever they come, they diffuse around them “the savour of the knowledge of Christ.” We cannot have a more complete idea of its efficacy, than the Corinthian Church, through the instrumentality of St. Paul, exhibited. In their unconverted state, many of them had been of a most abandoned character: yet, having drawn that character in all its most degraded forms, he says of them, “Such were some of you: but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God.” Only let the Spirit of God accompany the word to the hearts of men, and the day of Pentecost fully shews us what effects it will produce.]

I ENTREAT you then, my brethren—

  I.      Seek the Holy Spirit for your own souls—

[There is “an unction of the Holy One,” which every one of you may obtain, and which will operate upon you to your complete salvation — — — But I must guard you against every counterfeit that may be mistaken for it. There is such a thing as enthusiasm: and it is by no means uncommon for persons to mistake some feelings or conceits of their own for the sanctifying influences of the Spirit of God. And I must warn you, that, as any person compounding for himself an ointment similar to that which was made for God was to be cut off from his people, so a substitution of any thing in the place of God’s Holy Spirit will infallibly issue in your destruction. You shall not however err, if you go to your great High-Priest, and ask for the Holy Spirit at his hands: for he has been anointed with “the Spirit without measure;” and the Spirit that has been poured so largely upon him shall “descend to the skirts of his garmentsr,” and to the very meanest of all his members.]

  2.      Guard against every thing that may reflect dishonour upon him—

[The high-priest under the Law was forbidden to display those feelings which were incident to common men, because “the crown of the anointing oil was upon him.” And you likewise, my brethren, if you have been indeed anointed with the Spirit of God, must shew that superiority to earthly things, which would be in vain looked for from the natural and unconverted man. Very striking is that expression of Solomon, “Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour.” There is a sanctity about the Christian character which should be kept inviolate. If you are “sons of God, you should be blameless and harmless in the midst of a crooked and perverse nation, shining among them as lights in the world.” The Spirit of God may be soon “grieved;” yea, he may be even “vexed,” and “quenched” by any deliberate sin: for sin in you will “cause the very name of God himself to be blasphemed.” I pray you, then, walk circumspectly, and in a way “worthy of your high calling,” yea, “worthy also of Him who hath called you unto his kingdom and glory.” O “may the Spirit of God sanctify you wholly! and I pray God that your whole spirit and soul and body may be preserved blameless unto the coming of our Lord Jesus Christ.”]

CIV

GOD THE SOURCE OF ALL WISDOM

  Exod. 31:6.

In the hearts of all that are wise-hearted I have put wisdom.

WHEN the time is come for carrying into effect the purposes of God, difficulties, which appeared insurmountable, vanish, and “mountains become a plain.” The obstacles which opposed the deliverance of Israel from Egypt, were only augmented till the precise hour for its accomplishment arrived: but at the appointed hour, even “the self-same night,” they not only went out unmolested, but were actually thrust out by their oppressors. At the Red Sea, an interposition equally seasonable was vouchsafed to them; as was also a supply both of bread and water in the wilderness, in the hour of need. Those who looked only to second causes judged the various blessings unattainable: but, on all the occasions, God shewed that there was nothing impossible to him; and that whatever he had ordained, should not fail for want of means and instruments whereby to effect it. Having brought his people into the wilderness, he commanded a tabernacle to be reared, and to be furnished with a great diversity of vessels proper for his service. The most costly materials were to be used, and the most exquisite workmanship employed, in the structure of the whole. But where should all the materials be found? Behold! the Egyptians themselves had loaded the Israelites with them to an immense amount, no one throughout the whole land of Egypt refusing to an Israelite any thing that he required. Still, though gold and silver and precious stones and other things were found amongst them, and were granted by them with a liberal hand, who was there amongst the whole nation that could fashion them according to the model shewn to Moses in the mount? They had been so oppressed, that it would be in vain to look for persons sufficiently skilled in works of gold and jewellery and embroidery, to execute all that was required for the occasion. But was the work therefore delayed? No: God, by his Spirit, instructed two persons, Bezaleel and Aholiab, with a perfect knowledge of the whole work; and, under their superintendence, others were speedily qualified for executing every one the office assigned to him; so that the whole was finished within the short space of nine months. Every one performed his part aright, because “in the heart of all that were wise-hearted God had put wisdom.”

From this remarkable expression I shall take occasion to point out, in reference to “wisdom,”

  I.      Its only source—

The wisdom here spoken of, proceeds from God—

[Whatever difference may be occasioned in men by education, the original faculty of understanding is our Creator’s gift. Some, indeed, are born into the world destitute of any rational powers: if, therefore, we have been favoured with them, we are the more indebted to the goodness of our heavenly Father. It is probable that amongst the poor, or even amongst the uncivilized part of mankind, many possess by nature as much strength of intellect as the most learned philosopher; whilst, for want of the advantages of education, they have never been able to turn it to any good account. If. therefore, we have enjoyed the means and opportunities of cultivation which have been withheld from others, we must ascribe that also to God, who in this respect, also, has made us to differ. The Scriptures trace to this same source the wisdom manifested by the husbandman in ploughing his ground and threshing out the corn: “Doth the plowman plow all day to sow? doth he open the clods of his ground? His God doth instruct him to discretion, and doth teach him … The fitches are beaten out with a staff, and the cummin with a rod. This also cometh forth from the Lord of Hosts, who is wonderful in counsel, and excellent in working.” We wonder not, therefore, that the skill so suddenly given to Bezaleel, and to all who worked under him, is ascribed to God; for that was indeed truly miraculous. But the declaration which traces it to God, extends to every kind and every measure of wisdom; and consequently constrains us to give God the glory of every faculty we possess, and of all the improvement that we have made of it. We are not left in any respect to “sacrifice to our own drag, or to burn incense to our own net:” the whole honour must be given to God, and to God alone.]

But to the same source must we yet more eminently trace the attainment of spiritual wisdom—

[Of this, no measure whatever is born with man, or is natural to man. “He is born like a wild ass’s colt.” As for “the things of the Spirit of God, they are foolishness unto him: neither can he know them, because they are spiritually discerned.” Nor is wisdom the product of mere human instruction: for “the world by wisdom knew not God.” The Apostles, when instructed in divine knowledge, traced the acquisition to the only true source: “We have received, not the spirit of the world, but the Spirit which is of God, that we may know the things that are freely given to us of God.” Even the Messiah himself was instructed for the discharge of his office by the very same Spirit who wrought in Bezaleel for the forming of the tabernacle. Of Bezaleel it is said, “I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship:” and of Jesus it is said, “The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord.” And the same Spirit will be given to us also, to enlighten our minds with saving knowledge: for St. Paul says, “I pray always for you, that God may give unto you the spirit of wisdom and revelation in the knowledge of him, the eyes of your understanding being enlightened, that ye may know what is the hope of his calling.” To him, then, must every man look for wisdom: and from him shall every man receive it, who seeks it in a becoming waye. As Bezaleel and Aholiab were instructed at once how to perform all manner of work; and as the disciples of Christ, poor uneducated fishermen, were enabled at once to speak different kinds of tongues; so shall the Spirit impart to us also, according to our respective necessities, that we may both know and do all that God has required of us.]

In the works to which this consummate wisdom was to be applied, we may see,

  II.       Its most appropriate use—

For the formation of the tabernacle was this wisdom given—

[For that work it was indispensably necessary: for the things which were to be formed had never been seen before; no, nor any thing like them: and for such sacred vessels the most exquisite skill was required. Had even angels been employed in the formation of this structure, their utmost abilities would have been well employed.]

And have not we a similar use for the wisdom bestowed on us?

[Behold “the tabernacle of David which is broken down!” does not that need to be reared again? Are not the whole race of mankind to be formed as “vessels of honour meet for their Master’s use?” But who can discharge this office? If St. Paul, with all his endowments, was constrained to ask, “Who is sufficient for these things?” how much more must we? For, who amongst us has such an insight into the deep mysteries of the Gospel, as to be fully assured that he shall in no respect deviate from “the pattern shewn” to Prophets and Apostles “in the mount?” Or who shall undertake to fashion the rude materials of the human heart after the perfect image of our God? Who that knows any thing of Jewish prejudice or Gentile superstition, shall attempt to cope with them in his own strength, or hope to reduce them to the obedience of faith? Verily the Preacher of the Gospel needs to be endued with wisdom from above, with wisdom too of no ordinary measure, for the work to which he is called: and all the talents that the most distinguished philosopher can possess, will find ample scope for exercise in this great work. In comparison of rearing a tabernacle for the Lord, what is there under heaven that deserves a thought? If the forming of the shadows of divine truth was a just employment of supernatural skill, doubtless an exhibition of the substance may profitably engage all the talents that were ever confided to mortal man.]

  To all, then, I would SAY,

  1.      Acknowledge God in all the talents you possess—

[Not only Bezaleel and Aholiab, but all who were employed in the different departments of the work, were taught of God. So, whatever furniture we have for the constructing of God’s spiritual tabernacle, we have received it from the same heavenly source, and must ascribe the glory of it altogether to our God. Let this be borne in mind, and none will envy those who are endowed with richer talents than themselves, or despise those who are called to occupy a humbler post. The eye in the natural body vaunts not itself above the hand, nor the hand above the foot; but each is satisfied with executing the work for which it is fitted and ordained: so let it be with us; every one doing what God has called him to, and every one seeking the glory of God in all that lie performs.]

  2.       Improve your talents for the end for which they have been committed to you—

[At the formation of the tabernacle, every one engaged, according to his ability, to expedite the work. Men, women, rulers, all accounted it their honour to be employed for God: and “so,” we are told, “it became one tabernacle.” And who can say what the effect would be, if all, men, women, and rulers, engaged heartily in the work of God, and laboured to advance his glory in the world? Beloved Brethren, let us not sit down in despair, because the work is too great and arduous. God can fit us for it, however ignorant we be; and can bless us in it, however unequal we may be for the task assigned us. Only let it be said of every one amongst us, “He has done what he could,” and we shall yet see glorious days amongst us; and God will rear his tabernacle, and glorify himself, as in the days of old.

But, for this end, it is necessary that you “stir up your hearts;” for, by nature, they are sadly averse to it. Nor need we fear that any exertions of ours will exceed the demand for them. The materials for the tabernacle, and the work, were soon supplied, when a whole nation were willing and active in the cause: but there is no fear that we shall have to bid you to cease either from your offerings or your labours. The whole world is the tabernacle which you are to rear; and every soul within it is a vessel you are to form for God’s honour. Go on then, all of you, both in your individual and collective capacity, without intermission and without weariness: so shall the work proceed to the honour of our God, and a rich recompence be treasured up for your own souls.]

CV

MOSES’ INDIGNATION AGAINST THE WORSHIPPERS OF THE GOLDEN CALF

  Exod. 32:19, 20.

And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing. And Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. And he took the calf which they had made, and burned it in the fire, and ground it to powder, and strewed it upon the water, and made the children of Israel drink of it.

IT is painful to reflect how transient is the effect of the most laborious ministry, and in how many instances hopeful appearances of piety come to nought. If ever man was faithful, it was Moses; of whom God himself says, “He was faithful in all his house.” And if ever there was reason to expect that the work of conversion had taken place upon many hundreds of thousands of people, it was when Israel were singing praises to their God on occasion of their deliverance at the Red Sea. It might well be supposed, that their gratitude to God on that occasion, deepened by the awe impressed upon their minds at the thunders of Mount Sinai, would never be forgotten. But, behold! Moses, summoned as he was by God into the holy mount, in order that he might receive from Jehovah a written copy of that Law which had been just proclaimed, had not been absent from the people forty days, before they all concurred in desiring Aaron to make for them a god whom they might worship, and who should go before them in their way to the promised land: and even Aaron himself became an active confederate in this horrible apostasy. As for Moses, they seem to have lost all respect for him, as well as all becoming reverence for Jehovah, whose minister he was. Of this, God apprised Moses; and at last sent him down in haste to the people, that he might see with his own eyes what impiety they were committing. Moses, therefore, hastened down from the mount: and, filled with indignation against them for their wickedness, he testified his displeasure in the way recorded in our text.

Let us consider,

  1.      The grounds of his indignation—

The worshipping of the golden calf was a sin of most extraordinary enormity—

[Such interpositions in their behalf had that people seen, as never had been witnessed by any other people under heaven. And they were still within sight of that burning mount where Jehovah himself, their great Deliverer, yet vouchsafed to them his visible presence. They had but just before, too, received an express command to make no symbol of the Deity, nor to keep in existence any of the gods of the heathen, but to “destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire;” and not so much as to “desire the silver or gold that was on them, or to take it unto them, lest they should be snared therein; but they were utterly to detest and abhor it, as an accursed thing.” Yet, behold! within less than forty days, they desire Aaron to make them a golden image, similar, probably, to what they had seen in Egypt; and they take the ear-rings from their sons and from their daughters for the purpose of forming it; and, having formed it, they offer sacrifices to it, and ascribe to it the honour of all their past deliverances, saying, “These be thy gods, O Israel, which have brought thee up out of the land of Egypt.”

This was plain and unequivocal idolatry. Perhaps they might be ready to deny this charge, just as the Papists have since done; and to say, that they only looked to the calf as a symbol, to remind them of the Deity, to whom alone they had respect in all the worship that they paid. They might say, that they could not be supposed to ascribe their deliverance to that, which but a few days before was in their own ears, and had no collective existence till it was cast into a mould and made a calf. But God declares it to have been idolatry, as all the worship paid to images and crucifixes by the Church of Rome also is; as the Apostle, in reference to this very transaction, says; “Neither be ye idolaters, as were some of them: as it is written, The people sat down to eat and to drink, and rose up to play.” Here, then, was ample occasion for the hot displeasure of Moses.]

And is there no similar evil prevalent amongst us?

[As Protestants, we have discarded the idolatrous practices of the Church of Rome. But we may “set up idols in our hearts,” as well as in our houses: we may have the love of money there; and that is expressly designated by the opprobrious name of idolatry: “Covetousness,” says the Apostle, “is idolatry.” We may be addicted to sensual appetites: and then we make, as we are told, “a god of our bellyh.” “The loving and serving of the creature more than the Creator,” in whatever way we do it, is the very essence of idolatry; and “provokes the Lord to jealousyk,” as much without an external symbol, as with one. God says, “My son, give me thy heart:” and if that be withheld from him, he is justly filled with indignation against us.

Let me, then, bring home this matter more closely to your hearts and consciences. The Israelites professed to celebrate their redemption from Egypt: and having presented their sacrifices of burnt-offerings and peace-offerings, “they sat down to eat and to drink (of the portion of the peace-offerings which was allowed to them, and rose up to play.” And, when Moses came down from the mount, he heard, whilst yet at some distance, their carnal revelry: which they judged a becoming mode of honouring their great Deliverer. Now at this season we profess to commemorate the Redemption, not of a single nation, but of the whole world: and not by power only, but by price, even the precious blood of God’s only dear Son: we commemorate, I say, the Incarnation of the Son of God, for the deliverance of our souls from sin and Satan, death and hell. And in what way do we commemorate it? Is not this season even proverbially devoted to carnal mirth? We present our offerings, if I may so say, on the day appointed; and throughout the whole season, with the exception of two or three hours, “we sit down to eat and to drink, and rise up to play.” Such is our religion, precisely like that of those impious idolaters. To the honour of the Levites, it must be acknowledged that they did form an exception to this national transgression. Would to God the like could be said of our Levites! or even of our Aarons! But, with us, Levites and Aarons too are found, for the most part, sanctioning, by their presence and example, these sad enormities; as if Christ had come for no better purpose than to give us a more ample occasion for carnal indulgence.

Judge ye, then, whether God may not well be filled with indignation against us, as he was against his less enlightened and less indebted people of that day?]

Having seen the grounds of Moses’ indignation, let us proceed to mark,

  II.      His expressions of it—

  1.      He broke before their eyes the tables of the Law, which God had committed to him—

[Was this done in a paroxysm of rage? No: it was a significant action, declaring, in effect, to the whole people, that they had made void all their solemn engagements with the Deityn; and that therefore the covenant he had made with them, of which. “these tables were a testimony,” was utterly annulled.

And are not all the provisions of the Gospel, too, made void by wilful and deliberate sin? They are: and all hope in the Gospel, whilst our hearts are alienated from God, and fixed on earthly vanities, is nothing but delusion. Our Lord has faithfully warned us, that it is in vain for us to “cry, Lord! Lord! if we do not the things which he says:” and that however we may debate the matter with him in the last day, saying, “Lord, have we not prophesied in thy name, and in thy name cast out devils, and in thy name done many wonderful works? he will reply, I never knew you: depart from me, ye who work iniquity.” Whoever then ye be, who, instead of delighting yourselves in God, are addicted to carnal mirth, I break the tables of the covenant before your faces this day; and declare, that “whoso doeth not righteousness, is not of God;” but that, on the contrary, “whosoever committeth sin, is of the devil.” It is needful that we declare this faithfully: for, whilst dancing about your golden calf, you conclude that all is well, and little think in what light your conduct is viewed by a holy and jealous God. And to learn it, first, when your Lord shall descend from His holy mount to judge the world, will be too late: for, as the Levites passed through the camp, and avenged the cause of God on the offenders without favouring even their nearest relatives, so will the angels at that day inexorably and irresistibly execute on all the violators of God’s covenant the judgments denounced against them. Let all, then, bear in mind, that “God is a jealous God;” and that” he will neither give, nor suffer us to give, his glory to another.”]

  2.      He ground the calf to powder, and constrained the people to swallow it with their drink—

[We need not look for any recondite mystery in this, because the obvious effect of the act itself was sufficiently instructive. No greater indignity could be offered to this worthless idol, than that which he devised; nor any more humiliating punishment be inflicted upon the people, than to compel them to swallow their god, and to “cast him out into the draught” with their common food.

And shall not we, also, be made ashamed of the gods that we have chosen? Yes: if we will choose “vanity, we must have vanity for our recompence.” Do I say, We must? Let me rather change the word, and say, “We hare: for I may ask of all the votaries of earthly gain or pleasure, “What fruit have ye ever had of those things, whereof ye are now ashamed? What have ye done, but “filled your belly with the east wind?” I must warn you, then, that ye shall all “eat of the fruit of your own ways,” and “be filled with your own devices.” The day is quickly coming, when you shall be as much ashamed of those things which you now regard with idolatrous affection, as ever the Israelites were of their golden calf: yea, and when you yourselves also “shall wake to shame and everlasting contempt.”]

  From this subject we may fitly LEARN,

  1.      The danger of sanctioning the evils around us—

[Aaron should have rejected with abhorrence the measure proposed to him: but he acquiesced, and even made himself a ringleader in this vile apostasy. With such a sanction as his, it is not to be wondered at if the people went forward with unsuspecting alacrity, and sacrificed with readiness their most valuable ornaments for the furtherance of their plans. But who does not see how aggravated his guilt was, in comparison of theirs? He, from his nearer intercourse with God, had far greater information than they; and, from the high office which he sustained, he was bound to use his influence for the suppression of evil, and the enforcing of God’s commands. The same I must say of all who are possessed of influence amongst ourselves. Whether it be magisterial or ministerial influence that we possess, or only that which is connected with our respective situations in life, we are bound to exert it for God; and, if we neglect to do so, the blood of those who perish through our neglect may well be required at our hands.

I know that we have excuses without number to offer in our behalf; just as Aaron had when reproved for his conduct on this occasion. But, behold, what a pitiful figure he made, when attempting to justify himself before his reprover! “Let not the anger of my Lord wax hot: thou knowest the people, that they are set on mischief.” (This was a reason why he should have withstood them, and not a reason for concurring with them.) Again, “The people said to me, Make us gods who shall go before us. Then I said to them, Whosoever hath any gold, let him break it off. So they gave it me: and I cast it into the fire; and there came out this calf:”—came out accidentally, I suppose, and without any mould prepared for the formation of it! What a tissue of folly and of falsehood! See to what a state this man was reduced, even he who was so eloquent, that he was appointed to “be a mouth to Moses.” But thus it will be with sinners in the last day, with Aarons as well as others; (for official dignity is of no account in the sight of God;) or rather, their mouths will be shut through their utter incapacity to offer the smallest vindication of their folly. Remember this, Brethren; and “have no fellowship with the unfruitful works of darkness, but rather reprove themx.”]

  2.      In what way we should be affected with them—

[See what a contrast there was between the conduct of Moses and of Aaron on this occasion! Whilst Aaron was uniting with the people in their transgression, Moses was filled with indignation against the sin, and with pity for the sinners. His indignation we have seen: and no sooner had he expressed it in the way that became him, than he returned to God, to implore mercy in their behalf. Forty days and forty nights had he already fasted: and he went up to the mount and fasted forty more days and forty nights, wresthng with God in fervent intercession, if that by any means he might prevail to obtain pardon for their sin. Here was a man of God indeed! This, then, is the way in which we should act in reference to the sins around us. We should weep over them before God: yea, “rivers of tears should run down our eyes, because men keep not God’s law.” Such men as he are blessings to the world: for, as “God hearkened unto him at that time also,” so will he do to us, if we “stand in the gap before him, to avert his wrath” from an ungodly worlda. Little did that people think to whom the preservation of their lives was owing: and little do an ungrateful world know to whom they are indebted for the forbearance that is yet daily exercised towards them. But let it be sufficient for us, that God knows and approves our labours of love; and that, whether we prevail for others or not, our prayers shall surely return into our own bosom, to the everlasting benefit of our own souls.] with Ezek. 22:30.

CVI

THE LORD’S PEOPLE TO BE DECIDED AND FIRM

  Exod. 32:26.

Who is on the Lord’s side? let him come unto me.

THESE are the words of Moses: and they were spoken on a very particular occasion. Whilst he had tarried on the top of Mount Sinai for the space of forty days, Aaron and the people of Israel, despairing of his return, had made a golden calf to represent Jehovah, and had worshipped that as their God. Moses, on his return, found them in the very act of performing their idolatrous rites; and, filled with indignation against them, he broke the two tables of the Law which he had received from Jehovah, in token that the covenant which God had made with them was altogether dissolved: and he reduced the golden calf to powder, and strewed it upon the water, and made the people to drink of it; that so they might have within themselves a testimony of their folly, and be assured that a cup of merited affliction should one day be put into their hands. And it is remarkable, that the Jews in general conceive that, in all their afflictions, there are, as it were, some grains of this golden calf even to this very day. For Aaron, Moses interceded, and obtained forgiveness. And on behalf of the people, too, he so far prevailed, that only the ringleaders in this rebellion should be punished in the first instance; though, at a future period, this sin should surely be visited upon them all. To punish those who were most bold and daring in this impiety, and were walking abroad as not ashamed of it, Moses called to him those who were zealous for God’s honour, and ordered them to go through the camp and indiscriminately slay all they met with, without regarding even their nearest and dearest relatives. This was doubtless a most painful service to all who were engaged in it: but they executed it with fidelity, and brought thereby a blessing on their own souls.

Now, let it not for a moment be imagined that God’s faithful servants are called to any such office now. Christianity provides no such bloody employment for its votaries: it consigns the sword altogether to the civil magistrate, who alone is empowered to use it for the punishment of evil-doers. Still, however, there will arise many profitable lessons from this passage: to elicit which, I shall make some observations upon,

  I.      The inquiry instituted—

Amongst the people of Israel there were, especially of the tribe of Levi, some who had not joined in the idolatrous rites, but had remained faithful to their God: and Moses, standing in the gate of the camp, called them to his assistance, saying, “Who is on the Lord’s side?” Now from hence we observe,

  1.      That there are two classes, and two classes only, into which the whole world must be divided—

[There are some who are “on the Lord’s side;” and there are others who are on the side of sin, and the world, and Satan. That in these two great parties there may be many subdivisions, I grant: but there is no third party. Amongst the godly there may be persons of different sentiments and different habits: and among the ungodly there may also be many different degrees of impiety, and different states of mind: but, still, the great leading features of both parties sufficiently and infallibly attest to which they belong. The distinguishing marks of each I shall trace presently: at present I have only to shew, that two parties do actually exist, and must of necessity exist, as long as there continues an ungodly man on earth. They may be very unequal in their numbers, as was the case in the history before us: an immense multitude, with Aaron at their head, were on the side of idolatry; and a little remnant, with Moses at their head, were “on the Lord’s side.” It is probable, that, at that time, the friends of idolatry poured contempt on the godly as a party, just as the ungodly world do at this day on the advocates of true religion; forgetting that they themselves also are a party, no less than their opponents. But whose fault is it if the godly are a party? Are they to blame for adhering to their duty, and siding with their Lord? No, surely: the blame must attach altogether to those who turn from their God, and are disobedient to his will. And if the godly be but “a little flock” in comparison of their opponents, it may be their misfortune, but it is not their fault, any more than it was the fault of Noah, or of Lot, or of Elijah, that they were so circumstanced in the ages and places wherein they lived. Let it not be thought that I am justifying what is usually called a party spirit; for I cannot but reprobate that as a very great evil: hut I do, and must maintain, that to serve our God with fidelity is our bounden duty, even though the whole world, with Aaron at their head, should depart from him: and, if they choose to designate us as a party, I would have no man ashamed of belonging to a party, of which our Lord and Saviour is himself the Head.]

  2.      That it is of great importance to ascertain to which class we belong—

[Both are alike in this respect, that they are rational and nmortal beings: but in many respects they differ widely from each other: the one are “partakers of a divine nature” through the influence of the Spirit of God upon their souls; the others are altogether carnal, possessing nothing but what they brought into the world with them. The one live altogether for God; the others, for themselves. The one are in favour with God; the others are under his just and heavy displeasure. The one will, ere long, stand at the right hand of their Judge; the others will be turned to his left hand, differing as widely from the former as goats from the sheep. The one will be exalted to heaven, and be seated for ever on the throne of God; the others will be cast down to hell, and take their portion in the lake of fire and brimstone for ever and ever. Can these differences be contemplated for a moment, and any doubt remain whether we ought to examine to which class we belong? Methinks the matter should not be left in suspense one single moment; more especially since the means of ascertaining the point are close at hand, and easy to be used. The blessed word of God, if studied with prayer, will enable us to form a very correct judgment. True it is, that we cannot determine the question in relation to each other, because we know not what passes in the hearts of men, and can therefore judge of each other by the outward conduct alone: but we have an internal monitor, that will faithfully discharge its office, if we will listen to it, and will declare to us all that it has seen in the inmost recesses of our hearts: and, if we will but lay, to our own souls, “judgment for a line, and righteousness for a plummet,” we shall soon discover “whose we are,” and with whom we must expect our everlasting abode.]

To this I will add some observations on,

  II.      The direction given—

Moses, in calling to him the faithful servants of the Lord, shewed, that the Lord’s people should on all occasions manifest,

  1.      A readiness to confess him—

[Neither the authority of Aaron, nor the rage of all Israel, was to deter any one from shewing himself on the Lord’s side. So neither should any of us be afraid to confess Christ openly in the face of an ungodly world. We err exceedingly if we fancy that there is any third party to which we may adhere with safety to our souls. There are but two governors, to one or other of which we must adhere; “the god of this world,” and the God of heaven. The servants of Satan are bold in serving him; and the servants of the Lord Jesus must be bold in confessing him: and if, from any motive whatever, we deny him, he will be ashamed of us, and deny us, in the presence of his Father and of the holy angels. I mean not to say, that Christians are to distinguish themselves by foolish singularity in matters of indifference: but in matters of plain duty they are to differ from the ungodly as widely as light from darkness: “they are to come out from among them, and be separate, and not to touch the unclean thing,” if they would have “God for their Father,” and approve themselves to him as “his sons and daughters”— — —]

  2.      A determination of mind to sacrifice every thing for him—

[Moses, in his farewell discourse, at the distance of forty years, particularly commends this conduct of Levi, in that “he said unto his father and his mother, I have not seen him, neither did he acknowledge his brethren, nor know his own children: but he had observed God’s word, and kept his covenant.” And this shews, that, though we are not called to follow his act, we are to imbibe and manifest his spirit, so far at least as to sacrifice every thing to, and for, our God. Our blessed Lord distinctly and frequently inculcates this important lesson: “We are to forsake all for him—father, mother, brother, sister, houses, lands, yea, our very life also, if we would be his disciples:” yea, we are to “hate them all for him,” that is, in comparison of him. Doubtless, in the execution of this duty, we may appear unkind, undutiful, and cruel; but we must be firm, and suffer nothing to divert us from the path of duty: however painful it may be to discharge it, we must proceed, and, in dependence on divine strength, endure firmly unto the end. No doubt, if we are called to advance in opposition to the will of those who have the rule over us, we should be much on our guard, that we give them no unnecessary offence. We are to take great care that we contend for nothing but what is of vital importance, and that in our necessary conflicts we manifest nothing of an unhallowed spirit. But proceed we must in obedience to our God; and if called to an account for it by any human authority whatever, our answer must be, “Whether it be right to hearken unto you more than unto God, judge ye; for we cannot but do what is commanded us by our God.”]

  As a further IMPROVEMENT of this subject, we will proceed,

  1.      To prosecute the inquiry—

[“Who amongst you is on the Lord’s side?” I have before said, that this is easy to be ascertained: and now let us address ourselves to the inquiry. By nature, we are all “enemies to God,” and “children of wrath.” It is by grace alone that our state can be changed, so that we can with justice be numbered as the servants of the Lord. Who then, amongst you, has been made sensible of his guilty and undone state? Who, amongst you, has fled to the Lord Jesus Christ for refuge from the wrath of God? and who is yet daily imploring mercy at the hands of God in his name? Who has given up himself unreservedly to God, as his reconciled God in Christ Jesus? and who is living altogether to the glory of his holy name? These are questions to be asked, and answered, in order to ascertain the point in hand. You must remember, that your having been baptized into the name of Christ will by-no means determine the point: for all the Israelites had been circumcised, and had been “baptized also unto Moses in the cloud and in the sea:” and as their profession was insufficient to prove them the Lord’s, so also is ours. Nor will any transient impressions of joy and gratitude prove the point: for such emotions had been lately experienced by all Israel at the Red Sea, though now, alas! they were altogether forgotten. It is the daily life and conversation that alone can determine this all-important point. “Examine yourselves then, my Brethren, and prove your own selves.” Try whether you are ready to obey the call of God, and to abandon all for Christ. See whether you resemble your Lord and Saviour in the whole of his spirit and deportment. See whether, whilst you profess to be on the Lord’s side, you are really “walking as he walked,” and giving up yourselves entirely to him. Decide not the question on any doubtful or insufficient grounds, lest you deceive your own souls, and perish amidst the enemies of God. One thought only I will leave upon your minds; and it is this: ‘If you be not on the Lord’s side, can you reasonably hope that ever he should be on yours? And if you have not him for your friend and portion in the day of judgment, how awful will be your condition!’ But an hour before, the whole camp of Israel was filled with the noise of joy and shouting: and in another hour, thousands were smitten down by the swords of their own brethren. So in a few more hours may the most thoughtless amongst you be consigned over to the jaws of death, by the hands of an angry and avenging God. Oh! may God awaken you to your condition ere it be too late! and may you be found of that party, of which God himself is the acknowledged and eternal Head!]

  2.      To enforce the direction—

[“Come unto me,” says Moses: and I also would say, “Go unto him.” If you belong truly to the Lord, you must go and learn from Moses what the will of the Lord is. The tables of the Law must be to you a rule of life and duty. “The whole Law is comprehended in these two commandments, To love God with all your heart, and mind, and soul, and strength, and To love your neighbour as yourselves.” This is “the law of charity, which if you fulfil, you will do well.” This is the law of Christ, which every follower of Christ is bound to obey. Go then, daily, and sit at the feet of Moses. For your principles and motives you must go to Christ alone: but for your directory in the path of duty, you must go to the law of Moses, which is a perfect transcript of God’s mind and will. Never can I enforce this too strongly, and especially after what I have said of sacrificing all for Christ. The command to honour your father and your mother is “the first commandment with promise:” and this shews how high it stands in the estimation of your God. Let it not be less high in your estimation also: and remember, that, except in those things which are directly contrary to God’s revealed will, the commands of earthly superiors should be regarded by you as the commands of God. A sword is indeed put into your hands; but it is for the purpose of slaying, not men, but sin, and Satan, with whom you are to contend, till they are “bruised under your feet.” Gird yourselves, therefore, for the occasion; and go through the whole camp of your spiritual enemies, and spare neither small nor great. So shall the blessing of God come upon you, both in time and in eternity.]

CVII

MOSES INTERCEDES FOR ISRAEL

  Exod. 32:31–33.

And Moses returned unto the Lord, and said, Oh! this people have sinned a great sin, and have made them gods of gold! Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written. And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.

WELL may it be said, “Lord, what is man?” Truly “his goodness is as a morning cloud, and as the early dew that passeth away.” If we did not see it verified in fact, one would scarcely conceive it possible that man should be so frail and mutable as both history and experience attest him to be. The Israelites were now at the very mount where they had beheld Jehovah shining forth in all his terrific majesty, and had heard him proclaiming in most tremendous sounds his holy law. They beheld also upon the mount that very same cloud, the symbol of the divine presence, which had led them in their way from the land of Egypt to that place: yet, because Moses, when summoned by God to come up to the mount, abode there longer than they expected, they cast off him, and God also; and desired visible gods to be made for them, that they might in future commit themselves to their guidance and protection. It is this, which Moses so pathetically laments in the words before us.

The whole history is very instructive. That we may have a concise, but comprehensive, view of it, let us notice,

  I.      The sin of Israel—

This was a dreadful compound of ingratitude, folly, and impiety—

[The people had already forgotten the numberless mercies which they had received from God, through the ministration of his servant Moses: they thought that they themselves could form an image which should supply the place of all other benefactors, human and divine: and in direct opposition to the most express commands, to which they had so recently promised the most faithful adherence, they made a golden calf, and appointed it as the representative of the Deity, and offered sacrifices to it as their deliverer and their guide: yea, so bent were they upon having a visible god to go before them, that they at the very first proposal gave up their ornaments, in order that of them an image might be formed, which they might worship after the manner of Egypt. But most of all are we surprised, that Aaron, the divinely appointed colleague of Moses, should, at the first mention of such a device, assent to it, and be the very person to form the image, and to proclaim a feast unto Jehovah in honour of it: and that, when reproved for his wickedness, he should attempt to justify it by such frivolous and even false excuses. Well might Moses lament before God, “Oh! this people have sinned a great sin!”]

But the greatness of the sin will be more easily imagined from the indignation which both God and Moses expressed against it—

[The wrath of God, we are told, was “fierce, and waxed hot” against the offending people; and he threatened instantly to destroy them. The anger of Moses also “waxed hot” as soon as ever he beheld their impiety: and the indignation he manifested clearly shewed his opinion at least of their conduct.

First, having in his hands the tables of stone, whereon God had with his own finger written the precepts of his law, he dashed them in pieces before their eyes. This was no rash expression of intemperate wrath, but a holy and significant emblem, representing to them the crime they had committed. God had condescended to enter into covenant with them to be their God; and they had covenanted to be his people: and these tables of stone contained, as it were, the terms of the agreement; and were a pledge, that God would fulfil to them all that he had spoken. But this covenant they had entirely annulled; and all their expectations from God were utterly destroyed.

Next, he reduced the idol to dust, and cast it on the water, that all the people might be compelled to drink of it. This was well calculated to shew them how much they had debased themselves, in submitting to worship that as a god, which they must swallow with their food, and cast off together with it.

But lastly, he made them feel, as well as see, the marks of his displeasure. He called the Levites, who notwithstanding the defection of Aaron had remained faithful to their God, and commanded them to go through the camp, and without favour or pity to slay all the ringleaders with the sword. Thus were three thousand of them punished on the spot: there needed no formality of trial: they were caught in the fact; and the judgment of zeal was deservedly executed upon them.]

That no part of Moses’ anger was of a sinful kind, or expressed with undue severity, is evident from his tender compassion for the offenders, whilst he hated and abhorred their offence. To elucidate this, we notice,

  II.      The intercession of Moses—

No sooner did he see how God was displeased with them, than, notwithstanding the prohibition given him, he began to intercede for them—

[The prohibition, “Let me alone,” operated on his mind rather as an encouragement to intercede; because it seemed to say, If you intercede for them, my hands are tied; and I cannot execute upon them my threatened vengeance. He fell down instantly before God, and urged in their behalf every plea which was suited to the occasion.

He reminded God of his relation to them. Though God had appeared to disclaim them in that he had called them Moses’ people, Moses pleaded, that God himself had brought them out of Egypt, and had signally marked them as his peculiar people. He reminded God also of his promise to their fathers, which, if they were utterly destroyed, would be violated. As for having another nation raised up from his loins, he did not desire that honour: all he wanted was, to avert from this offending people the judgments they had merited. He further expressed his concern to God respecting his honour among the heathen. Lord, what will the Egyptians say? What opinion will they form of thee? Will they not represent thee either as weak, and incapable of carrying this people to the promised land; or as cruel, and bringing them out hither on purpose to slay them? Lord, if thou regardest not them, have regard for thine own honour, and spare the people for thy great name’s sake.]

After reproving their iniquity, he returned again unto the Lord, to renew, more fervently than ever, his intercession for them—

[He confesses humbly the greatness of their sin; well knowing, that for the obtaining of mercy, nothing is so efficacious as humiliation before God. He then implores pardon for them, if pardon can be extended to so rebellious a people. But, if some atonement must be made, and if some signal mark of his displeasure must be given, then he entreats that the judgment may fall on him, and not on them. He desires to be excluded from Canaan, and, as far as relates to this life, to be blotted out of the list of God’s peculiar people, in their stead: that so the enormity of their sin, and God’s abhorrence of it, might be made manifest, and yet the transgressors themselves be living monuments of God’s mercy.

What a bright pattern is here of zeal for God, and compassion for men! And how desirable is such an union of them, as will keep us from palliating sin on the one hand, or hating and despising the sinner on the other.]

How far this intercession prevailed will be found in,

  III.      The reply of God—

God condescended to remit the punishment of their iniquity—

[At the very first intercession of Moses, God repented of the evil which he had thought to do unto his people; and, in answer to the last, he renewed his commission to Moses to lead them to the promised land: and, though he withdrew himself from them in a measure, he commanded a created angel to guide them in the way. He declared indeed, that, if by a continuance of their rebellions they compelled him to punish them, he would then visit for this sin together with the rest; but, if they were truly penitent, and observant of his will in future, he would remember it against them no more.

What an amazing view does this give us of the condescension of God, and the efficacy of fervent prayer! The prayer of one single person availed for the procuring of pardon for two millions of people, and for Aaron at their head, notwithstanding the peculiar enormity of his sin: yea, it prevailed at a time when God was so incensed against them as to forbid any intercession in their behalf, and to declare that he would “blot out their name from under heaven.” Surely the remembrance of this single instance is sufficient to encourage all the world to implore mercy for themselves, and to make continual intercession also for others.]

He declared, however, that at his future tribunal justice should be strictly administered to all—

[Rewards and punishments are often national in this world, and consequently partial: sometimes the innocent are involved in the punishment of the guilty; and sometimes the guilty escape without any punishment at all. But at God’s tribunal in the last day no such inequalities will be found: there every one will answer for his own personal transgressions, and stand or fall according to his own personal conduct: “The wicked will go into everlasting punishment; but the righteous into life eternal.” Multitudes in that day will be found, who, in name and profession, were the Lord’s people: but, inasmuch as they “had only a name to live, and were really dead,” God will blot them out of his book, and disclaim all relation to them or regard for them. Solemn indeed, and most worthy to be impressed upon our minds, is this declaration of God: it relates, not to that people only, but to all that dwell upon the face of the whole earth. Intercession may prevail in this world for the averting of temporal judgments even from the impenitent: but, in reference to the eternal world, nothing will prevail but personal repentance, and humble affiance in the Lord Jesus Christ.]

  From this subject we may LEARN,

  1.      What an evil and bitter thing sin is—

[The Israelites might have excused themselves by saying, as the Papists do respecting their images, that they did not intend to make a god of the golden call, but only to use it as the means of bringing the true God more forcibly to their minds. But what would such sophistry have availed them? Would either God or Moses have altered their estimate of the crime, because they chose to veil it under specious names? And to what purpose is it for us to extenuate our crimes? We have soft imposing names whereby to conceal the evil of covetousness and sensuality; but does not God declare both the one and the other to be idolatry? Does he not speak of men having “idols in their hearti?” and is not this the essence of all idolatry, to “love and serve the creature more than the Creator, who is blessed for evermore?” We may attempt also to extenuate our guilt, as Aaron did, from our acting under the influence of others, and not designing to do exactly all that we did: but this could not deceive Moses; much less can it deceive God. Moreover, both the people and Aaron might even think that they were honouring Jehovah; for they kept the feast professedly unto him: and when they had eaten and drunk of their sacrifices, they might think it well became them to indulge in mirth. We too may keep our feasts, and fasts, and Sabbaths, professedly to the Lord; and may conclude we have ground for cheerful security: but God may, all the while, be as wroth with us, as he was with them, and may have determined to blot out our unworthy names from the book of life. O that we would duly reflect on these things! O that we would consider that sin, however extenuated by us, is hateful to God; that he sees it wherever it is transacted, and under whatever veil it may be concealed; and that, finally, the time is quickly coming, when he will execute judgment upon all according to their works! Then will sin appear in its real colours; not in the temporal destruction of a single nation, but in the everlasting destruction of all, who have died in impenitence and unbelief.]

  2.      How much we are indebted to the Lord Jesus Christ—

[The intercession of Moses for the Jewish nation was typical of the yet more effectual intercession of our great Advocate, the Lord Jesus Christ. We may in a measure picture to ourselves the benevolent exercise of Moses, whilst the thoughtless Israelites were revelling in security. In that then let us view what has been taking place in heaven on our behalf. We have been sinning against God, a stiff-necked and rebellious generation: and many times has the decree gone forth, “Cut them down; why cumber they the ground?” But the Lord Jesus, presenting that most efficacious of all pleas, his own atoning blood, has said, “Spare them, O my Father! spare them yet another year.” Yes; had it not been for his intercession, we should not have been now in this place, but in that place of torment from whence there is no return. O that we might learn to estimate our obligations to him! O that we might go to him ourselves, and entreat him to obtain for us converting grace, and everlasting glory! Were but our eyes duly turned to him, our expectations could not be too large, or our confidence too strong.

But we must remember that nothing can supersede our own repentance: not even the blood and intercession of Christ will avail for those who die impenitent. The declaration of God shall never be reversed, “Whosoever hath sinned against me, him will I (if he die impenitent) blot out of my book.” There are two fatal errors which pervade the great mass of nominal Christians: the one is, that they shall be saved by their repentance, though they trust not in Christ; and the other is, that they shall be saved by Christ, though they do not personally repent. But neither of these things can ever take place. The impenitent may be spared for a time; but they shall perish for ever: but the penitent, who believe in Christ, “shall never come into condemnation, but shall have everlasting life.”]

CVIII

REPENTANCE OF THE ISRAELITES

  Exod. 33:5, 6.

Therefore now put off thy ornaments from thee, that I may know what to do unto thee. And the children of Israel stripped themselves of their ornaments, by the Mount Horeb.

THAT which is principally required of Ministers, is fidelity, to dispense the word of God aright, without courting the applause of men, or fearing their displeasure. Of hearers it is required, that they receive the word of God with all readiness of mind, and obey it without reserve. Where such Ministers and such people are, happy will they be in each other, and happy also in their God. Of the description we have mentioned was Moses; but not so the people of Israel: they were stiff-necked and rebellious throughout the whole course of his ministry among them. On some few occasions, however, they seemed to be of a better mind; particularly on the occasion now before us. Moses had declared to them a message from God; in which their true character was drawn, and his judgments against them were awfully denounced: and the effect, for the present at least, was such as was reasonably to be expected: they trembled at the divine judgments, and humbled themselves instantly in the mode prescribed. This is declared in the text; for the elucidating of which we observe,

  I.      God is not able to exercise mercy towards an impenitent transgressor—

God certainly is “rich in mercy,” and delights in the exercise of it; and would gladly manifest it towards all the human race. But impenitence presents an insurmountable obstacle in his way, so that he cannot shew mercy towards any who abide in it. He cannot,

  1.      Because it would be inconsistent with his own perfections—

[He is a God of inflexible justice, unspotted holiness, and inviolable truth. But what evidence would there be that anyone of these perfections belonged to him, if he, in direct opposition to his own most positive declarations, put no difference between the proud contemner of his authority, and the humble repenting suppliant? — — —]

  2.      Because it would be ineffectual for the happiness of the persons themselves—

[Annihilation indeed would be a benefit, if that were granted to them; because they would then be rescued from the sufferings that await them: but to raise them to heaven would be no source of happiness to them. Having still a carnal mind which is enmity against God, they must hate him though in heaven: either God, or they, must change, before they can have fellowship with each other. As little comfort could they find in the society or employment of the heavenly hosts. The glorified saints and angels could not unite with those who had no one sentiment or feeling in unison with their own: nor would they who hate the exercises of prayer and praise in this world, find any satisfaction in such exercises in the world above. I say therefore again, that to an impenitent sinner heaven would be no heaven: for while sin reigns within him, he has a hell in his own bosom, and carries it with him where-soever he goes.]

  3.      It would introduce disorder into the whole universe—

[What sensations must it occasion in heaven! for if God can so change his very nature as to love an unholy creature, who can tell but that he may go one step further, and hate an holy one? As for the effect of it on earth, no one from that moment would either hate or fear sin: not hate it, because they would see that God does not hate it; and not fear it, because they would see that he will not punish it. Even in hell the effect of it would be felt: for, if God takes an impenitent man to his bosom, why may he not an impenitent spirit also; and what hinders but that the fallen angels may yet become as happy as those who never fell? Could such a thought as this be cherished in that place of torment, hell would from that moment cease to be the place it is.]

Here then is ample reason why God, notwithstanding his delight in mercy, cannot find how to exercise it towards impenitent sinners. But,

  II.      Where humiliation is manifested, mercy may be expected—

This appears,

  1.      From the very mode in which repentance is here enjoined—

[When we speak of God as embarrassed in his mind, or perplexed in his counsels, we must not be understood to intimate that such things actually exist: for “known unto God are all his works from the beginning of the world:” nor can any occasion possibly arise, wherein he can be at a loss how to act. But he is pleased to speak in this kind of language respecting himself, in order to accommodate himself to our feeble apprehensions: “Put off thy ornaments, that I may know what to do unto thee.” Thus in various other places he speaks as perplexed in his mind about the line of conduct he shall pursue, and as wishing to shew mercy, but not knowing how to do it consistently with his own honour. Let us not then be misunderstood, as though, in accommodating ourselves to the language of our text, we deviated at all from that reverence which is due to the Supreme Being.

It is here intimated then, that, whilst impenitence continues, he knows not how to exercise mercy to the sinner: but it is also intimated, that, when once persons are humbled for their wickedness, he is at no loss at all how to act towards them: he can then give full scope to the merciful disposition of his own heart, and can pour out all his benefits upon them without any dishonour to his own name. Yes; that point attained, the law is honoured by the sinner himself; the atoning blood of Christ may be applied freely to cleanse him from his guilt; the mercy vouchsafed to him will not be abused; the heavenly hosts will be made to shout for joy; and God himself will be glorified to all eternity. There is no obstacle whatever to the freest and fullest exercise of love towards such a Being; and therefore God knows both what to do, and how to do it to the best effect.]

  2.      From the experience of penitents in all ages—

[Look at those in our text: God had threatened that he would go with them no more, but commit them to the guidance of a created angel. This had produced upon them a very deep impression: the fear of being deserted by him had wrought more powerfully upon them than the slaughter of three thousand of their number on the day before. They humbled themselves in the way that God had commanded; and, behold! the mercy, so ardently desired by them, and by Moses, was granted: “My presence shall go with thee, and I will give thee resth.”

Look at all other penitents from the foundation of the world: was ever so much as one spurned from the footstool of divine grace? Was ever one sent empty away? Even where the repentance was far from genuine, considerable respect was paid to it, and the blessing sought for was bestowed. How much more where the repentance itself has been deep, and the contrition manifest! Not even the greatest accumulation of guilt that ever was known, was suffered to outweigh the tears of penitence, or to shut up the tender mercies of our God from a contrite soul. The Saviour was sent into the world for the very purpose of saving them that are lost; and he assures “all who are weary and heavy laden with a sense of their sins, that, on coming to him, they shall find rest unto their souls.”]

  APPLICATION—

  1.      Consider what obstructions you have laid in the way of your own happiness—

[Had you not sinned, or, after your sins, continued impenitent, you would have been happy long since in the enjoyment of your God. He has been long “waiting to be gracious” unto you, but you would not suffer him to be so. He has been longing “to gather you, even as a hen gathereth her chickens under her wings, but you would not.” Say then, what alternative is left to God? He has called, but you have refused: he still calls, and you still continue to reject his counsels. Truly, “he knows not what to do:” if he spare you, you only add sin to sin; and if he cut you off, you perish without the smallest hope of mercy. Who can tell but that he is deliberating at this moment, and just about to form his ultimate decision? Who can tell but that this very night he may determine, as he did respecting his people of old; “Go to, I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; I will tread down the wall thereof, and it shall be trodden down:” or, as he elsewhere says, “I swear in my wrath that they shall never enter into my rest?” Know, beloved, that if this calamity fall upon you, the fault is utterly your own: nothing but “iniquity can separate between you and your God; nothing but sin unrepented of can hide his face from you.”]

  2.      Endeavour instantly to remove them—

[Methinks I see your impenitence, like a dam, barring out from you those streams of mercy, which would refresh and fertilize your souls. O remove it without delay! But take care that your repentance is genuine and unreserved. External and temporary repentance will avail only for the removal of temporal judgments. That which is required in order to the final remission of your sins, must be deep, spiritual, and abiding: it must shew itself in the whole of your conduct and conversation. You will put away those pleasures, those vanities, those companions, that have been to you an occasion of falling; and you will “walk mournfully before the Lord of Hosts” to the latest hour of your lives: “you will lothe yourselves for all your iniquities and abominations,” as well after that God is pacified towards you, as before. Let this then be begun immediately, even as “the Israelites put off their ornaments on the very mount of Horeb.” Let there be no delays; no waiting for a more convenient season. And let not the loss of heaven be the only object of your fear: fear also the loss of the divine presence. This, as you have seen, was peculiarly dreaded by the Israelites: let it also be peculiarly dreaded by you: and never cease to humble yourselves before God, till you have attained a sweet assurance of his guidance through this wilderness, and of his blessing in Canaan at the termination of your way.]

CIX

PAST MERCIES PLEADED BEFORE GOD

  Exod. 33:12, 13.

Thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way that I may know thee, that I may find grace in thy sight.

NOTHING is more profitable than to be brought, as it were, into the secret chamber of the saint, and to be a witness of his intercourse with God. His humble confidence, his holy boldness, his fervent supplications, his almost irresistible pleadings, give us a juster view of man’s present salvation, than any declarations, however strong, could convey. The blessedness of true religion is there embodied, and is therefore seen in all its fair proportions and magnificent dimensions.

The prayer which we have just heard, was uttered on occasion of the transgression of Israel in the matter of the golden calf. God had threatened to destroy the whole nation: but, at the intercession of Moses, he so far forgave them, as to suspend his judgments, and to promise, that though HE would conduct them no longer by his immediate presence, he would send an angel with them, who should lead them to the promised land. This, however, Moses could not endure: if God should not go with them, he judged it undesirable to be guided thither at all: and therefore he renewed his pleadings with God in their behalf, hoping to prevail to the full extent of his wishes. God had offered to destroy that whole nation, and to raise up another from the loins of Moses: and this token of God’s good-will towards him he laid hold of as a ground of hope, and urged it as a plea with God to grant him his full desire: “Thou hast said, I know thee by name, and thou hast found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way that I may know thee, that I may find grace in thy sight.”

Let us notice here,

  I.      The fact pleaded—

God had given him the assurances here spoken of—

[We are not told exactly either when, or how, God had declared to him these glad tidings. It is probable, however, that it was by an audible voice during their late extraordinary intercourse, wherein, we are told, “The Lord spake unto Moses face to face, as a man speaketh unto his friend.” The import of the declaration, however, is clear. It could not mean that God merely knew the name of Moses; for he knew the name of every human being as well as his: it means, that from all eternity he had ordained Moses to his high station, and had appointed him to be a vessel of honour, in whom he would be glorified. I say not, but that the conduct of Moses, as contrasted with that of Aaron and the people of Israel, might bring down upon him more special tokens of God’s favour: for I can have no doubt but that God, who rewardeth every man according to his works, did confer upon him many blessings as the reward of his piety, according to that established rule of his, “Them that honour me, I will honour:” but the primary source of all his blessedness was God’s electing love and sovereign grace; though the manifestations of that love, by an immediate assurance from heaven, might be given him as a recompence for his fidelity.]

And are not similar assurances vouchsafed to God’s faithful people at this day?

[If we examine the Holy Scriptures, we shall find, that neither electing love, nor the manifestation of it to the soul, are confined to Moses. To Jeremiah this declaration was vouchsafed: “Before I formed thee in the belly, I knew thee; and before thou camest forth out of the womb, I sanctified thee, and I ordained thee a prophet unto the nation.” Here the very same expression, “I knew thee,” is explained as equivalent to a fore-ordination of him to the prophetic office. And the same sovereign grace is exercised towards men in reference also to their everlasting concerns; as it is said, “Whom God did foreknow, he also did predestinate to be conformed to the image of his Son.” Nor must we understand this foreknowledge as forming the ground of God’s future mercies to the persons foreknown, but rather as constituting the source from whence those blessings flow: as the Apostle says, “God has chosen us in Christ before the foundation of the world, that we should be holy (not because he foresaw that we should be holy, but in order that we might be holy) and without blame before him in love.” And it is on this electing love of his, and not on any merits or strength of ours, that our security, in reality, depends: for it is said, “The foundation of God standeth sure, having this seal, The Lord knoweth them that are his.”

But does God manifest this his electing love to any now, as he did to Moses? Yes: not indeed by an audible voice, but by other means sufficiently intelligible both to themselves and others. What else is meant by the Witness of the Spirit? for, now, as well as in former days, “The Spirit itself beareth witness with our spirit, that we are the children of God.” Nor is it in that way only that he makes known our relation to him, but by a work of grace upon our souls: for it was from the “work of faith, and labour of love, and patience of hope in the Lord Jesus Christ,” which St. Paul saw in his Thessalonian converts, that he “knew their election of God.”

The fact, then, which Moses pleaded with God is no other than what all his saints are at liberty to plead: for as it is true, that “he knows them by name, and that they have found grace in his sight,” so is it true, also, that he has, more or less evidently, declared it to them all; not indeed to any by an audible voice; but to some by the secret influences of his Spirit, and to all by the visible operations of his grace.]

The next point for our consideration is,

  II.      The petition urged—

It is thought by many, that an assurance of our acceptance with God would render us careless and supine: but—

The very reverse was its effect on Moses—

[The mercies vouchsafed to him, only stimulated him to a more earnest desire after further blessings. He does not say, “If I have found grace in thy sight, I am content: but, if I have found grace in thy sight, shew me thy way, that I may know thee, and that I may find further grace in thy sight.”]

And such will be its effect on all God’s chosen people—

[Blessings will be regarded by them, not as gifts wherein to rest, but as pledges and earnests of future blessings. It was a wise and truly spiritual argument which was offered by Manoah’s wife for the pacifying of her husband’s mind: “If the Lord were pleased to kill us, he would not have received a burnt-offering or a meat-offering at our hands, neither would he have shewed us all these things, nor would, as at this time, have told us such things as these.” Past mercies are rather urged by them in prayer as pleas for further blessings. It was thus that David regarded them: “Thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?” And in this way will God’s special favour operate on every ingenuous mind. Instead of being satisfied with a taste of his love, we shall hunger and thirst after the full banquet; and never cease from aspiring after a further growth in grace, till we have attained the full measure of the stature of Christ, and our graces are perfected in glory.

Nor shall we be anxious about our own advancement only: we shall feel for God’s honour also; and for the welfare of those around us. This appears, in a striking point of view, in the conduct of Moses on this occasion: for, not content with finding grace himself, he adds, “And consider that this nation is thy people;” in which words he combines a tender regard for God’s honour with an anxiety for his people’s welfare. His further pleading also deserves attention: “Wherein shall it be known here, that I and thy people have found grace in thy sight? Is it not in that thou goest with us?” Now this shews us the true effect which a sense of God’s love will produce: it will make us not only anxious to obtain richer communications of grace and peace to our own souls, but more earnest also to promote to the utmost of our power the good of all around us.]

The answer given to this petition leads us to notice,

  III.      The plea admitted—

God, in his mercy, vouchsafed to Moses an answer of peace—

[The plea peculiarly honoured God, in that, whilst it acknowledged his sovereign grace in the blessings already bestowed, it regarded him as a God of unbounded goodness, able and willing to fulfil all his petitions. And God’s answer to it shewed how greatly it was approved by him: “The Lord said unto Moses, I will do this thing also that thou hast spoken, for thou hast found grace in my sight, and I know thee by name.” Here, I say, God not only grants the petition, but specifically founds the grant upon the very plea that had been urged.]

And when did he ever refuse to hear a petition so enforced?

[God loves to be addressed with confidence, provided the confidence be grounded on his power and grace. He bids us to come to him “with a full assurance of faith;” to “ask what we will:” and he gives us reason to hope, that, if we come in faith, he will “do for us not only what we ask, but exceeding abundantly above all that we can ask or think.” It might be feared, that the importunity of Moses would offend him. But it did not: nor was he angry with Jacob, who “wrestled with him in prayer all night,” and boldly said, “I will not let thee go until thou bless me.” On the contrary, he commands us to wait on him with unwearied importunity, and to “continue instant in prayer,” till he bestow upon us all that our hearts can wish. “The wider we open our mouths in prayer, the more he will fill them.”]

  To IMPROVE this subject, I would say,

  1.      Bear in mind the tokens of God’s love—

[Look at what he “has said to you” in his word: take his “exceeding great and precious promises,” and tell me whether you can ever want a plea to urge at the throne of grace. You admire his condescension and grace to Moses: but it is no other than what he will manifest to you, if, like Moses, you consecrate yourselves to his service. You cannot, indeed, expect to converse with God face to face, as a man converseth with his friend: but by faith you may approach him no less certainly, and no less nearly; and may be sure of obtaining from him an answer of peace. Only take with you his words of promise, and spread them before him; and every jot and tittle of them shall be fulfilled to your souls.]

  2.      Let the effect of his distinguishing grace be to make you more earnest in your desires after him—

[When David said, “O God, thou art my God,” he added, “early will I seek thee.” In truth, this is our great encouragement to seek him: for, if he “loved us with an everlasting love,” what may we not expect his loving-kindness to do for us? If once you could bring yourselves to say, ‘I am one of God’s elect, and therefore am at liberty to relax my efforts in his service;’ you would need no further evidence, that you are “yet in the gall of bitterness,” and have no part or lot in his salvation. If you have a good hope that you are his children indeed, then will you “walk worthy of your high calling,” and “purify yourselves even as he is pure.”]

  3.      Improve your interest in God for the good of others—

[In this Moses greatly excelled: he was willing and desirous even to “be blotted out of God’s book” himself, if that, by means of it, he might obtain mercy for his offending nation. See to it, Brethren, that your religion operate thus on you. Behold the state of those around you; how many thousands there are dying in their sins! And will you not interest yourselves in their behalf, and labour to obtain for them the mercy that has been vouchsafed to you? Will you suffer your very friends and relatives to perish, without any serious effort in their behalf? Oh! pity them, and pray for them; and “give unto God no rest,” till you have obtained some evidence that you have not laboured altogether in vain.]

CX

GOD’S PRESENCE WITH HIS CHURCH

  Exod. 33:14.

And he said, My presence shall go with thee, and I will give thee rest.

IT is not in the power of words to express, or of any finite imagination to conceive, the extent and riches of divine grace. The instances in which it was manifested to the Israelites of old, inasmuch as they were obvious to the eye of sense, are more calculated to excite our admiration; but the church at this time, and every believer in it, experiences equal tokens of God’s kindness, if we can but view them with the eye of faith. It was under circumstances, wherein the Israelites had justly incurred God’s heavy displeasure, that the promise in the text was made to them: and to us, if we do but use the proper means of attaining an interest in it, is the same promise given, notwithstanding our heinous backslidings, and innumerable provocations.

That we may be stirred up to improve it, we shall point out,

  I.      The blessings here promised—

Though the promise was given immediately to Moses, yet it was not literally fulfilled either to him or to the people of that generation; since both he, and they, died in the wilderness. This circumstance alone would lead us to look for some mystical accomplishment, which it should receive; and while the Scripture warrants, it will also fully satisfy, our inquiries on this head. The promise has relation to us, as well as to the Israelites; and teaches us to expect,

  1.       God’s presence in our way—

[God had refused to proceed any further with the Israelites, on account of their worshipping the golden calf. In answer however to the supplications of Moses, he had condescended to say, that he would “send an angel” in his stead. But when Moses would not be satisfied with that, and continued to plead for a complete restoration of his favour to Israel, God, overcome, as it were, by his importunity, promised to go before them still in the pillar and the cloud. More than this they did not need; and less than this could never satisfy one, who had ever experienced the divine guidance and protection. And has not our blessed Lord made the same promise to us? Has he not said, “Lo, I am with you alway, even to the end of the world?” Has not his prophet assigned this as a reason why we should dissipate our fears, and look forward to the eternal world with confidence and joy? On this promise then let us rely; and let us know, that if we have God for our guide, our protector, and provider, we have all that can be necessary for us in this dreary wilderness.]

  2.      His glory as our end—

[Canaan was a place of rest to the Israelites after the many difficulties that they sustained in their way to it: and heaven will be indeed a glorious rest to us after our weary pilgrimage in this world. Now as the prospect of the land flowing with milk and honey, sweetened all the fatigues and dangers of their journey in the wilderness, so the hope of “that rest which remaineth for God’s children,” encourages us to persevere in our labours to attain it: and this rest is promised us, in spite of all the exertions of men or devils to deprive us of it. Our conflicts may be many, and our trials great; but our rest is sure; for God hath said, “I will never leave thee, nor forsake thee”.]

These blessings being so necessary, we should anxiously inquire into,

  II.      The means of attaining them—

Moses is here to be considered in a double view, as a type of Christ, and as an example to us: and, in these two capacities, he teaches us to look for these blessings,

  1.      Through the intercession of Christ—[Christ, like Moses, has immediate access to that Divine Being who is wholly inaccessible to us; and it is owing to his entrance within the tabernacle to “appear in the presence of God for us,” that the wrath of the Almighty has not burst forth upon us on numberless occasions, and consumed us utterly. It is not only at our first return to God that we must seek the mediation of Jesus Christ; we must apply to him continually as our advocate with the Father, expecting nothing but through his prevailing intercession. This is the way pointed out for us by the beloved disciple, especially in seasons, when fresh-contracted guilt has excited just apprehensions of the divine displeasure; “If any man sin, we have an advocate with the Father, Jesus Christ the righteous.” Whether therefore we desire grace or glory, let us seek it through Christ, as the purchase of his blood, and the consequence of his intercession.]

  2.      Through our own importunate supplications—

[While the Israelites put off their ornaments in token of their unfeigned humiliation, Moses, as their representative, importuned God for mercy, and urged his requests with the most forcible and appropriate pleas. In this manner should we also cry unto our God for pardon and acceptance, not enduring the thought of being left by him, lest we come short of that rest to which he has undertaken to lead usi. Nor should we cease to plead, till we have an assured hope that he is reconciled towards us, and a renewed prospect of his continued presence with us to the end of life. It is in this way that his people have prevailed with him in every age; and he has pledged himself to us, that, when our uncircumcised hearts are humbled, he will remember his holy covenant, and return in mercy to us.]

  INFER,

  1.      How greatly are we indebted to Jesus Christ!

[Where shall we find one who has not made to himself some idol, and “provoked the Lord to jealousy?” And how justly might God have sworn in his wrath that we should not enter into his rest! But our adorable Saviour has sprinkled the mercy-seat with his precious blood, and offered up the incense of his own prevailing intercession on our behalf. Surely he is well called “Our peace,” since he alone procures it, maintains it, perfects it. Let us bear in mind then our obligations to him, and ascribe to him the glory due unto his name.]

  2.      How earnest ought we to be in intercession for each other!

[In the history before us we behold one man interceding for a whole nation, and that too under circumstances where there could be scarcely any hope to prevail: yet he not only obtains a revocation of the sentence which God had passed, but a renewal and continuance of his wonted favours towards them. Shall we then neglect the duty of intercession, or intercede for each other merely in a formal way, as though we expected no answer to our petitions? Let us not so greatly dishonour God, and so wickedly slight our own privileges. We are expressly commanded to pray one for another, yea, and to make intercessions for all men: let us not doubt therefore but that, by pleading earnestly with God, we may obtain blessings for our friends, for our country, and for all whose cause we plead. “The effectual fervent prayer of a righteous man availeth much.”]

  3.      How happy are they who are enabled to live upon the promises!

[Were we to consider the length and difficulty of our way, the enemies we have to encounter, and our utter insufficiency for any thing that is good, we should utterly despair of ever reaching the heavenly Canaan. But God promises to us his presence in the way, and his rest at the end of our journey; and “he who has promised is able also to perform.” Let our trust then be in him, “with whom is no variableness, neither shadow of turning.” Let us “cast our care on him who careth for us.” Let our discouragements, yea, our very iniquities, bring us nearer to him, and cause us to rely more simply on his word. Thus shall we experience his faithfulness and truth, and be monuments of his unbounded mercy to all eternity.]

CXI

GOD’S GOODNESS HIS GLORY

  Exod. 33:18, 19.

And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee.

NO man can have ever contemplated the intercession of Abraham in behalf of Sodom and Gomorrha, without being astonished at the condescension of God, who would permit a worm of the earth so to encroach upon his goodness, and so to make every fresh concession a foundation for yet further petitions. Somewhat of the same kind we behold in Moses when interceding for Israel, when God had threatened to destroy them for worshipping the golden calf. He had, by his importunity, prevailed on God to promise that he would suspend the execution of his judgments on them; and that, though he could no longer vouch-safe to conduct them himself, he would send an angel, who should lead them in safety to the promised land. Having succeeded so far, he prosecuted his work of intercession, till he had prevailed on God yet further to bear with them, and to continue to them his presence and guidance as he had hitherto done. And now, having found Jehovah so infinitely condescending to him when importuned for others, he determined to urge a petition for himself; a petition, which, under any other circumstances, he could never have dared to ask: and it was no less than this, “I beseech thee, shew me thy glory.”

His success in this petition will form the first part of our present subject: and some reflections arising out of that success will close it. Let us notice,

  I.      His success in this petition—

The petition itself must be first explained—

Respecting its import, commentators have differed: some having imagined that it proceeded from weakness and infirmity, as if he had needed further evidence of God’s presence and favour. But a due attention to God’s reply will remove all doubt respecting the precise meaning of his servant’s request. Moses had enjoyed many visible tokens of God’s presence: in the burning bush; in the bright cloud which conducted Israel out of Egypt; on the burning mount, where he had been admitted into the immediate presence of the Deity; and at the door of the tabernacle of the congregation, whither God had descended on purpose to honour him in the sight of all Israel, and “spoken with him face to face, as a man speaketh to his friend;” Jehovah had appeared to him. How then, after so many manifestations of the divine presence, could he say, “Shew me thy glory?” I answer, In all those manifestations he had seen only a symbol of the Deity: now therefore he desired a sight of the Deity himself. He knew that the Deity was visibly seen in heaven: and he did not know but that he might also be visibly seen on earth: and therefore he made this the subject of his request.

God’s gracious reply to him shews clearly that this was the thing desired: for he said to Moses, “Thou canst not see my face: for there shall no man see me, and live.” Human nature, in its present shape, is incapable of sustaining so bright a vision; as the unprotected eye is of gazing upon the meridian sun. And therefore, whilst God approved of the petition as proceeding from an ardent desire after a more perfect knowledge of him, he told him that in its full extent it could not be granted; not because of any want of condescension in the Deity to grant it, but for want of a capacity in Moses himself to sustain it.]

The answer of God to it will be now clear—

[“I will make all my goodness pass before thee;” so that, though the full effulgence of my glory will be veiled, all that can be endured by thee, and that will profitably correspond with thy petition, shall be granted. In respect of the effulgence of my glory, I will favour thee with such a view of my back parts (for my face thou canst not see) as shall give thee as full a conception of my glory as thou art capable of in thy present state; and, by an audible voice, will make known to thee my perfections, which thou art more concerned to know, and by an acquaintance with which thy soul will be far more enriched, than it could be by any manifestation of my God-head, however clear or bright! Accordingly, God put him into a cleft of a rock, and covered him there with his hand whilst he was passing by; and then withdrew his hand, that he might have such a distant and mitigated view of his back parts, as might be seen without the utter destruction of the beholder.

This vision God accompanied with a distinct and audible annunciation of his own attributes, as a God of infinite majesty, of almighty power, of unbounded mercy, and of immaculate and inexorable justice; all of which perfections were illustrative of his goodness. Here it is of importance to observe, that God’s justice, no less than his mercy, is an essential part of his goodness. As in human governments the exercise of justice, however painful to those who by their violations of the law have incurred a sentence of condemnation, is beneficial to the whole community; so is it in the divine government, which, if it allowed impunity to transgressors, would be disparaged and dishonoured.

The particular perfection of sovereignty is supposed by many to be in direct opposition to the attribute of goodness; and is therefore denied by them as having any existence, or at least any exercise, in the divine government. But, the very moment that God says to Moses, “I will make all my goodness pass before thee,” he adds, “and I will proclaim the name of the Lord before thee, and I will be gracious to whom I will be gracious, and will shew mercy to whom I will shew mercy.” This perfection, therefore, in conjunction with all the rest, must be considered as constituting an essential part of the divine character, and as properly illustrating his “goodness.”

And here let me remark, that it is not in any single perfection that God’s glory consists, but in the united and harmonious exercise of all. “God is light,” we are told. Now light consists of many different rays, some of a more brilliant, and others of a more sombre aspect: and we can no more detach from it those which are of a darker hue, than those which are more bright and vivid. It is in the union and just admixture of all, that light consists. And so it is with respect to the divine glory; to which all God’s perfections—the more forbidding or terrific attributes of sovereignty and justice, no less than the more endearing perfections of love and mercy—are necessary. And this view of the divine glory fully answered the wishes of Moses, which a more literal compliance with his petition, even if it could have been endured, would not so well have satisfied.]

A more distinct explanation of the particulars contained in this answer to Moses will more properly arise, whilst we make,

  II.      Some reflections arising out of his success—

Behold here,

  1.      The excellence of the Gospel—

[In the Gospel, all that was vouchsafed to Moses is imparted to us with tenfold advantage: because, whilst a fuller insight into the revelation itself is granted to us than was ever vouchsafed to him, we can contemplate it at our leisure, and without any such emotions as would tend to embarrass our minds. Behold then, I say, that Almighty God, “who dwelleth in the light which no man can approach unto, whom no man hath seen or can see,” is become visible to us in the person of his Son: as it is said, “No man hath seen God at any time: the only-begotten Son, who is in the bosom of the Father, he hath declared him.” The Lord Jesus Christ, “having in himself all the fulness of the Godheadh,” is, on this very account, called “the image of the invisible God;” because Jehovah, who in his own essence is invisible to mortal eyes, is become visible to us in the person of his Son, who is “the brightness of his Father’s glory, and the express image of his person;” insomuch, that “whoso hath seen him, hath seen the Fatherl.” In truth, this was the mystery, which Moses probably did not understand at the time; the mystery, I mean, of his being put into the cleft of the rock. For, “that rock was Christ:” and it is in Christ only that God’s perfections can find scope for exercise towards sinful man, and be all displayed in united splendour. But in Christ, “mercy and truth meet together, and righteousness and peace kiss each othern.” Come then, Beloved, come to the Gospel, even to “the glorious Gospel of the blessed God!” come there, and “behold in it, as in a glass, the glory of the Lord, that you may be changed by it, even as Moses was, into the same image, from glory to glory, even as by the Spirit of the Lord!” You are privileged beyond all the prophets, not excepting even the Baptist himself: for St. Paul says, that “what no eye had seen, nor ear heard, neither had it entered into the heart of man to conceive, (no, not even the eye, or ear, or heart of Moses himself,) God had revealed unto the Christian Church by his Spirit.” And by that same Spirit, working in and by the word, will God reveal it unto you also, even all “the glory of God in the face of Jesus Christ.”]

  2.      The power of faith—

[Faith is justly called “the substance of things hoped for, and the evidence of things not seen.” It penetrates into the highest heavens, and “beholds Him that is invisible.” It “sees God, and Jesus standing at the right hand of Godt,” able to succour, and ready to reward, his faithful people. Yes; “though now we see not our adorable Saviour with our bodily eyes, yet, believing in him, we rejoice with joy unspeakable, and full of glory.” We need not envy Moses: for, great as his privilege was, it was not to be compared with ours. His eyes were gratified with a glorious sight, no doubt; and his mind was instructed with audible sounds: but he saw not the truths realized; nor did he fully comprehend the things revealed to him. But we have seen our God incarnate; and have “beheld his glory, the glory as of the Only-begotten of the Fathery.” We have seen in his atonement all the perfections of God harmonizing and glorified: and we understand clearly, how God can be “just, and yet the justifier of sinful men.” We know him to be “a just God, and yet a Savioura:” and live in the sweet assurance, that he is not only merciful, but “faithful also, and just to forgive us our sins, and to cleanse us from all unrighteousness.” The world at large, indeed, and multitudes even of the Christian world, have no experimental sense of these things: and the reason of their blindness is, they have not faith (for “all men have not faithc”): but to believers, “Christ manifests himself as he does not unto the world;” and so enables them to “behold his glory, that they are changed by it into the same image, from glory to glory, even as by the Spirit of the Lorde.” Blush, then, ye who “see in Christ no beauty nor comeliness for which he is to be desired:” know, that it is the result of “unbelief, by which the devil has blinded you:” and that, “if ye will believe, ye shall see the glory of Godh;” ye shall see it, not only in the exercise of his power, but also in the display of “all his goodness.”]

  3.      The efficacy of prayer—

[Wonderfully is this illustrated in the passage before us. But shall we suppose that God is less condescending now than in the days of Moses, or that he will not answer prayer at this time as well as then? Know ye, that God is the same gracious God as ever: “with him is no variableness, neither shadow of turning:” “The prayer of the upright is still his delightk,” as much as at any period of the world: and that “those who come to him in his Son’s name, he will in no wise cast out.” On the contrary, he tells us, that “we may ask what we will; and it shall be done unto us.” There is no limit to his answers to believing prayer, except such as his own glory, or our capacity, have imposed. “It is not in him that we are straitened, but in our own bowelsm.” How, then, should we urge the petition of Moses, and say, “O Lord, I beseech thee, shew me thy glory!” Let us have but “one thing to desire of the Lord;” and let that be, that we may behold his glory: let us go into his presence: and say, with David, “O God, thou art my God; early will I seek thee: my soul thirsteth for thee; my flesh longeth for thee in a dry and thirsty land, where no water is; to see thy power and thy glory:” and God will draw aside the veil that intercepts our views of him; yea, “he will come down from the habitation of his holiness and his glory,” and present himself before us, saying, “Here I amq.” He would even fulfil to us his promise, “hearing us before we ask, and answering whilst yet we are speaking to him.” O that we would plead with him as he has commanded us to dos, and “give him no rest,” till he answer us in the desire of our hearts! And let us not imagine, that he will be offended at the largeness of our petitions: for he is as willing, as he is “able, to do exceeding abundantly for us above all that we can ask or think.” Let us “open our mouths ever so wide, he will most surely fill themx.”]

  4.      The blessedness of heaven—

[When Peter beheld his Lord transfigured upon Mount Tabor, he said, “It is good to be here.” And if such a view of Christ’s glory, with his bodily eyes, was so delightful, what must it be for our disembodied spirits to be introduced into his immediate presence, and to “see him as he is!” What views shall we then have of the perfections of the Godhead all uniting and glorified in the work which he accomplished on the cross! Truly that heavenly city, where he abides, “has no need of the sun or moon to lighten it; for he will be the light thereof,” and with his glory shall every soul be filled. If we account Moses happy when favoured with his transient visions of God, what shall we be, when around his throne we behold him in all his glory, and look forward to a never-ending duration of our bliss! O that we could contemplate more the blessedness of that state; and live more in an habitual preparation for it! Lift up your hearts, Brethren; for the blessed period is nigh at hand. Be “looking for it, and hasting to it:” and let “nothing short of that have any glory in your eyes, by reason of the glory that excelleth.” Take now already the golden harps into your hands; and begin “the blissful song.” Emulate to the utmost of your power those who are gone before you: and soon you shall join the countless choir in singing “the song of Moses and the Lamb.”]

CXII

THE PERFECTIONS OF GOD

  Exod. 34:5–7.

And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.

THE voice of inspiration says to every one of us, “Acquaint thyself with God, and be at peace.” An acquaintance with ourselves (which indeed is equally necessary to our salvation) will only lead us to despair, unless its effects be counteracted with a proportionable knowledge of our God. The more we discern of our own depravity, the more must we see of our guilt, our danger, and our helplessness: nor can any thing pacify our consciences, and allay our fears, but a view of the divine perfections, as united and harmonizing in the work of redemption. But that once obtained, our minds will be serene and happy: and the more complete our view of God is, the more firm will be our confidence in him, and the more sublime our joy. Moses, well aware of this, prayed to God to shew him his glory. To this request God graciously condescended, and appointed him a place where he would meet him, and make this discovery unto him. In discoursing upon this marvellous event, we shall notice,

  I.      The situation in which Moses was placed—

We are told that “God stood with him THERE:” but this not being a prominent feature in the text, we shall premise some observations as introductory to our remarks upon it—

[In the first place, we would observe that, in interpreting the Holy Scriptures, we are not at liberty to indulge our own fancy; we must approach them with sacred awe and reverence; and give such explanations of them only, as we verily believe to be agreeable to the mind of that blessed Spirit, through whose inspiration they were written.

Next, we observe, that the whole of the Mosaic economy was of a typical and mysterious nature; and that, though it is sometimes difficult to ascertain the precise import of some events, yet the meaning of those which are more striking is clear and obvious, and may be stated without any fear of deviating from the truth.

Further, there are many events, of which we should have made only a general improvement, which God himself has marked as conveying very minute and particular instruction. For instance, the miracle wrought by Moses, when he struck the rock, and thereby gave the whole nation a supply of water, which followed them all through the wilderness, might be supposed to teach us only, that God will supply the wants of his people who put themselves under his guidance: but St. Paul teaches us to look deeper into that miracle, and to find in it the great mysteries of redemption. He tells us that “that rock was Christ;” and, that the water which they drank of was “spiritual drink;” or, in other words, that the miracle denoted, that Christ, being struck with the rod of the law, becomes unto us a never-failing source of all spiritual blessings.

We only observe further, that there was no occasion whatever, in which we might more certainly expect to find something typical and mysterious, than in that before us. God was about to reveal himself to Moses in a manner that he never did, either before or since, to any mortal man: and the directions which he gave previous to this discovery of himself, and which were necessary for the safety of his favoured servant, were so minute and significant, that we cannot doubt, but that the whole transaction was replete with mysterious import, and most valuable information.]

We come now to notice the situation in which Moses was placed—

[God commanded Moses to go up to Mount Sinai, and stand upon a rock; and promised that he would there pass by him in a visible manner: but, because it was not possible for him to behold the splendour of the divine glory, God told him, that he would put him into a cleft of the rock, and discover to him such a view of his glory as his frail nature could sustain. Accordingly, having put him into the cleft of the rock, and covered him with his hand, to prevent him from getting any sight of his face (which he could not have seen consistently with the preservation of his life), he passed by, and then, withdrawing his hand, he permitted him to see his “back parts,” that is, to have such an indistinct view of him as we have of a person who has passed by us.

Now Sinai and Horeb, it appears, were two tops of the same mountain. We are told in the context, that God called Moses to come up unto Mount Sinai: yet the preceding chapter informs us that the Israelites were at that time encamped by the Mount of Horeb. The whole nineteenth chapter of Exodus informs us that the intercourse which Moses had with God at the time of the giving of the law, was on Mount Sinai: whereas Moses elsewhere informs us, that he stood before the Lord in Horeb; and that the Lord made a covenant with them in Horebf; and that the people provoked the Lord to wrath in Horeb. Hence it is manifest, that the terms Horeb and Sinai are used as nearly, or altogether, synonymous; because the same transactions are represented indifferently as having taken place on the one, or on the other.

Now it has already appeared that the rock in Horeb is declared by God himself to have been a lively representation of Christ: and therefore we may well suppose, that this rock, which was certainly in the same mountain, if not the very identical rock, was intended also to prefigure him; more especially as the putting of Moses into the cleft of it exactly represents the benefits we receive by virtue of an interest in Christ. To those who are not “in Christ,” “God is a consuming fire:” and, if he were to pass by any persons who have not “fled to Christ for refugei,” he would instantly “burn them up as thorns,” and “consume them with the brightness of his comingl.” Besides, it is in Christ only that we can have even the faintest view of God; because it is in Christ only that his perfections are displayed to man; and it is only when we are in Christ, that we have any eyes to behold them.

Here then we see, not only that there is something mysterious in the situation of Moses, but that a due consideration of it is necessary to a full understanding of the passage before us.]

In considering this singular favour conferred on Moses, we proceed to notice,

  II.      The revelation which God gave of himself to him—

Though the terms in which God described his perfections are many, yet they may be reduced to three heads;—

  1.      His majesty—

[God, in calling himself “the Lord, the Lord God,” intimated that he was that eternal, self-existent Being, who gave existence to every other being, and exercised unlimited authority over the works of his hands. His dominion is universal, his power irresistible, his sovereignty uncontrolled: “He doth according to his will in the armies of heaven, and among the inhabitants of the earth;” “nor can any stay his hand, or say unto him, What doest thou?”

Such a manifestation of his majesty was peculiarly necessary, in order that our obligations to him might appear in their proper light: for never, till we have learned to acknowledge and adore his sovereignty, shall we be able rightly to appreciate his love and mercy.]

  2.      His mercy—

[Many expressions are heaped together upon this subject, because mercy is the attribute in which God peculiarly delights; and because he desires to impress our minds with right apprehensions of it.

God first, in general terms, declares himself to be “merciful and gracious;” by which we are to understand, that he is ever ready to pity the miserable, and relieve the needy. He is in his own nature propense to love and kindness, and forward to exercise his benevolence, whenever he can do it in consistency with his other perfections.

The first-fruit of his mercy is “long-suffering.” And how long did he bear with the antediluvian world! for the space of one hundred and twenty years did he wait, to see if by the ministry of Noah he could turn them from their evil ways. What can we conceive more insufferable than the conduct of the Israelites in the wilderness? they were always murmuring and rebelling against God, who had done such great things for them yet did he bear with them forty years. But we need not look back to the Antediluvians or the Jews: what monuments have we ourselves been of his patience and long-suffering! How have we provoked him to anger every day of our lives! yet we are here at this moment on praying ground, instead of being, where we most richly deserve to be, in the very depths of hell.

Nor has he merely borne with us: he has shewn himself also “abundant in goodness and truth.” He has been doing us good from the first moment of our existence to this present hour. He has “made his sun to shine, and the rain to descend upon us,” and “given us fruitful seasons, filling our hearts with food and gladness.” But he has done infinitely more for us than this: for he has given his only dear Son to die for us, and “his good Spirit to instruct us,” and has been calling us by the ministrations of his servants to receive all the blessings both of grace and glory. Many “great and precious promises also has he given us;” not one of which has he ever falsified, or shewn the least reluctance to fulfil.

Moreover, this kindness of his extends to the latest generations; for he is “keeping mercy for thousands” that are yet unborn. One reason why he bears with many proud rebels is, that he has mercy in reserve for many who are to proceed from their loins, who would never be brought into existence, if he were to execute on their offending parents the judgments they deserved. Who can tell? he may have “kept mercy” for some of us to this present hour; and the time may now be come, wherein he shall make us willing to accept it. Would to God it might be so!

But the completion of his mercy is seen in his “forgiving iniquity, and transgression, and sin.” Search the sacred records, and see what sins he has forgiven! what sins before conversion! what sins after conversion! and you will find, that there is no species or degree of sin which he has not pardoned, even though it have been often repeated, and long continued in. Let any one attempt to enumerate his own transgressions, and he will find them more in number than the sands upon the sea-shore, and sufficient, if visited according to their desert, to sink the whole world into perdition: yet, if he be a believer in Christ, they are all forgiven. How many iniquities then is God continually pardoning in every quarter of the globe! But this is the habit which most characterizes his nature and perfections. Though he cannot look upon iniquity without the utmost abhorrence of it, yet is “judgment his strange work,” and mercy is his delight.]

  3.      His justice—

[The concluding sentence of our text is understood by some to mean, that when he begins to punish “he will not make a full end,” but “in judgment will remember mercy:” and it is certain that it will bear this sense, because, literally translated, it stands thus, “Clearing he will not clear.” But then, in this description of his attributes, God would wholly omit his justice, which we cannot suppose he would: nor would the words, in this sense, at all agree with the words that follow them. We take them therefore as they are in our translation; and, according to their obvious meaning, they convey to us a most important truth. God does indeed take pleasure in the exercise of mercy: but still he will never violate the rights of justice: he will pardon; but not the impenitent or unbelieving: it is to those only who repent, and believe the Gospel, that he will finally approve himself a reconciled God. Nothing shall ever prevail upon him to “clear one guilty” person, who holds fast his iniquities, or will not wash them away in the Redeemer’s blood. It may be asked, Will he not have respect to the multitude, of those who are in that predicament? or will he not be softened when he shall see them weeping, and wailing, and gnashing their teeth, in hell? We answer, No: he will by no means clear the guilty: if they will live and die in sin, they must “eat the fruit of their own doings.”

It is worthy of particular notice in this place, that Moses desired to see God’s glory; and that God said, he “would make all his goodness pass before” him: from whence we are assured, that God’s goodness, and his glory, are as much seen in his justice, as in any other attribute whatever. Indeed, if God were destitute of this perfection, he would cease to be either glorious or good: he could not be glorious, because not perfect; nor could he be good, because he would give licence to his creatures to violate his law, to throw his whole government into confusion, and to render themselves miserable: for not God himself could make them happy, while sin lived and reigned in their hearts. It is by his justice that he deters men from sin; and teaches them to flee from that which would imbitter even Paradise itself: and therefore justice, however severe may he its aspect upon sin and sinners, is indeed a part of the divine goodness, and a ray of the divine glory.]

  INFER,

  1.      How wonderful is the efficacy of prayer—

[Moses, notwithstanding an apparent prohibition, had interceded with God on behalf of the idolatrous Israelites, and had prevailed. Still however, God, to mark his displeasure, refused to go with the people any more; and said he would commit the guidance of them to an angel. But Moses, having thus far obtained a favourable audience, requested and urged, that God himself should still go with them, as he had hitherto done. Nothing would satisfy him but this. When he had succeeded in this, he grew bolder still; and asked, what no living creature had ever dared to ask, “O God, I beseech thee. shew me thy glory!” God approved of his boldness, and granted him this also. And what would he not grant to us, if we would ask in humility and faith? He says himself, “Open thy mouth wide, and I will fill it.” O Brethren! see in this instance the efficacy of prayer: and know, that if you asked forgiveness for the vilest of all sins, and prayed to have the presence of God with you all through this wilderness, and even begged to have the glory of God himself pass before your eyes, it should be given you: your iniquities should be forgiven: you should have God for your constant protector and guide: and he would “shine into your hearts, to give you the light of the knowledge of the glory of God in the face of Jesus Christ.” O pray without ceasing, and without doubting.]

  2.      Of what importance is it to obtain an interest in Christ—

[All, except the true Christian, have erroneous views of God: some are led by his majesty or justice to give way to desponding fears: others from a sight of his grace and mercy are induced to cherish presumptuous hopes. It is the Christian alone that sees his majesty tempered with mercy, and his mercy harmonizing with the demands of justice. No man can have this sight of God, till he be put into the cleft of the rock. What we said at the beginning, we now repeat, that to all who are not in Christ, God will be a consuming fire. Seek then, my Brethren, to be “found in Christ.” Then “shall you see the King in his beauty:” then shall you behold him transfigured, as it were, before your eyes; and have a foretaste of that blessedness which you shall enjoy, when “you shall see him as you are seen, and know him even as you are knownt.”]

CXIII

JEHOVAH A JEALOUS GOD

  Exod. 34:14.

The Lord, whose name is Jealous, is a jealous God.

PRACTICAL religion is altogether founded on the character of God. If he were, as many foolishly imagine him to be, “a Being like unto ourselves,” a very small measure of duty and service would be all that he could reasonably require. But being a God of infinite majesty, and unbounded mercy, it is not possible to exercise towards him too great a measure of fear and love; nor can he be too strict in exacting at our hands the utmost that we are able to pay. In this view, the feeling of jealousy, which seems at first sight not to comport well with our notions of the Supreme Being, may very properly be ascribed to him; and we may justly say, as in our text, “The Lord, whose name is Jealous, is a jealous God.”

Let us contemplate,

  1.      The character of God, as here described—

Jealousy does exist in the bosom of Jehovah—

[Jealousy in man is a painful feeling, arising from a suspicion that a measure of the regard due to us is transferred to another, who is in no respect entitled to it. And so deep is the wound which it inflicts, especially on a husband who conceives himself to have been dishonoured by his wife, that nothing can ever heal it. “Jealousy,” says Solomon, “is the rage of a man: therefore he will not spare in the day of vengeance: he will not regard any ransom; neither will he rest content, though thou givest many gifts.” In God, also, does it burn with a most vehement flame: “They have moved me to jealousy,” says God; “and a fire is kindled in mine anger, and it shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. I will heap mischiefs upon them, and will spend mine arrows upon them.” To the same effect the Prophet Nahum also speaks: “God is jealous; and the Lord revengeth: the Lord revengeth, and is furious; the Lord will take vengeance on his adversaries; and he reserveth wrath for his enemies.”]

Nor is this unworthy of his character—

[On account of his own inconceivable excellency he deserves to stand without a rival in our affections. On account of what he has also done for us in creation, in providence, and in grace, especially in the gift of his only dear Son to die for us; and, I may add, on account of the relation in which he stands as “the Husband of his Church,” he has additional claims to our supreme regard: and if he see that we are in any respect suffering any thing to stand in competition with him, he may well be jealous. In truth, he could not, consistently with his own perfections, dispense with these obligations, even for a moment. “He cannot give his glory to another:” he would cease to be God, if he could suffer his own inalienable rights to be withheld from him, and not express his indignation against the idolatrous offender. It is his very “name” and nature to be jealous: as to those who love him, he is a God of love and mercy; so is he, of necessity, to those who alienate their affections from him, “a jealous God, and a consuming fire.”]

From this view of his character, let us proceed to notice,

  II.      Our duty, as arising from it—

We must not act in any way inconsistent with the relation which we bear to him. We must not suffer,

  1.      Any alienation of our affections from him—

[We are bound to love him with all our heart, and all our mind, and all our soul, and all our strength. Nothing is to be loved by us but in subordination to him, and for his sake. If any thing under heaven be permitted to share our regards with him, we are guilty of idolatry. Nothing is excepted, when the Apostle says, “Set your affections on things above, and not on things on the earthh.” We must take care, therefore, not only not to love any thing above him, but to “hate even father and mother, and our own lives also,” in comparison of him.]

  2.      Any abatement in our attentions to him—

[God speaks of our espousals to him as a season of peculiar love. And at that season we are, for the most part, delighted with every thing that may bring us into nearer communion with him, and express the feelings of our heart towards him. Then the reading of his word, and secret prayer, and an attendance on the public ordinances of religion are to us sources of the sublimest joy. But if we become cold in these respects, and the ardour of our love abate, can we suppose that he will be pleased with us? Will he not say to us, as to the Church at Ephesus, “I have somewhat against thee, because thou hast left thy first love?” Surely, if an earthly husband will not endure a declension in his wife’s regards, much less will the God of heaven and earth endure a diminution of ours.]

  3.      Any unnecessary intercourse with things which have a tendency to draw us from him—

[This is particularly marked in the preceding context. God requires his people not to form alliance with their heathen neighbours, nor to accept invitations to their idolatrous feasts: he commands them to “destroy their altars, and break down their images, and cut down their groves,” and to forbear even the mention of the gods whom they worshipped. He knew how soon “evil communications would corrupt good manners:” and therefore he forbade any unnecessary intercourse with the heathen. And has he not given a similar injunction to us also? Has he not declared, that, as soon may “light and darkness have communion with each other, or Christ with Belial, as a believer with an unbeliever;” and that, therefore, we must come out from the ungodly world, and be separate, and not touch the unclean thing, if we would have him for “a father unto us, and act as becomes his sons and daughters?” This is a gracious and merciful warning, similar to what an affectionate husband would give his wife in relation to the society of one who was seeking to seduce her. And we must carefully attend to it; and be no more “of the world, than Christ himself was of the world.” We must endeavour to “keep our garments clean” amidst the pollutions that are around us, and “hate even the garment spotted by the fleshn.” We must not be contented with avoiding evil, but must “abstain even from the appearance of it.”]

  ADDRESS—

  1.      Those who think it an easy matter to serve God—

[Though a woman may without any great difficulty perform her duties to an affectionate husband, where the bias of her natural affections is on the side of duty, it is not so easy to execute all that our God requires: for there we stem the current of nature, instead of being carried forward by it. Hence, when the whole people of Israel were so ready to bind themselves to serve their God, Joshua warned them, that they could not do it without divine aid. So let me say to you, that, if you will indeed give yourselves to the Lord, and take him as your portion, you must not engage in your own strength; but must look unto your “God, who alone can work in you either to will or to do.”]

  2.      Those who are unconscious of having given occasion to God to be jealous of them—

[Look, not merely at your acts, but at the depositions of your mind; and then judge. He says, “Give me thy heart.” Now see whether your affections have not strayed: yea, whether you have not been like the wild ass in the wilderness, whom none can overtake or keep from her mate, till the time for parturition has nearly arrived? This is an humiliating, but a just, image of our conduct; and if we will not acknowledge it, and humble ourselves under a sense of it, “God will surely plead with us” to our confusionr.]

  3.      Those who are ashamed of their past ways—

[Amongst men, the unfaithfulness of a wife may have been such as to preclude a possibility of her restoration to the station she once held: but no departures, however grievous, shall prevent our restoration to the divine favour, if, with sincerity of heart, we humble ourselves before him. In the name of God himself, I am commanded to proclaim this, and to invite the most abandoned of you all to return to him. “Return, then, unto him, and so your iniquity shall not be your ruin.”]

CXIV

THE THREE YEARLY FEASTS AT JERUSALEM

  Exod. 34:23, 24.

 Thrice in the year shall all your menchildren appear before the Lord God, the God of Israel. For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the Lord thy God, thrice in the year.

BESIDES the weight of evidence arising from the accomplishment of prophecy, and the working of miracles, to prove the divine origin of the Mosaic dispensation, there is a great abundance of internal evidence in the dispensation itself, that corroborates and confirms our conclusions respecting it. What impostor that ever lived would have been weak enough to put his religion to such a test as this which we have now read? No one would have done it even for a few years, whilst he himself might be at hand to execute his own plans; much less would any man transmit such an ordinance to posterity, when one single instance of failure would be sufficient to subvert his whole religion. But, not to dwell on this, we will,

  I.      Draw your attention to the institution itself—

It was, that all the males should go up to Jerusalem thrice in the year, from every quarter of the land, to keep a feast there unto the Lord. Now consider,

  1.      Of what nature this appointment was—

[It was partly political, and partly religious. As a political ordinance, it was intended to cement the people together, and to keep them united in love. Had they had no common centre of union, no appointed means of communion, the different tribes might in process of time have forgotten their relation to each other, and have sought their own separate interests, instead of acting in concert with each other for the good of the whole. But by this expedient, all who had the greatest influence among them were brought frequently into the closest fellowship with each other, and, on their return to their respective homes, diffused the same brotherly affection through the land. As a religious ordinance, it was of singular importance, not only for the preserving of the people from idolatry, (to which they were always prone,) but for the impressing of their minds with a love to vital godliness. The times appointed for their assembling at Jerusalem were at the feast of unleavened bread, to commemorate their deliverance from Egypt and from the sword of the destroying angel; at the feast of Pentecost, to commemorate no less a mercy, the giving of the law; and at the feast of tabernacles, or of in-gathering (as it was called), to commemorate their living in tents in the wilderness, and to render thanks for the fruits of the earth which they had gathered in. Thus at the returning seasons of spring, of summer, and of autumn, they were required to commemorate the mercies which had been vouchsafed to their nation, and with joy and gratitude to acknowledge their obligations to Jehovah — — — What a blessed tendency had such seasons to keep alive in their minds a sense of their high privileges, and to spread a savour of true religion through every family in the land!]

  2.      What care God took to guard against the objections to which it was liable—

[It would of necessity occur to all, that, by their observance of this ordinance, their land on every side would be exposed to the incursions of their enemies, who would not fail to take advantage of their absence, and to retaliate upon them the injuries they had sustained. In this view it should seem, that they would be highly criminal in leaving the women, the children, the aged, and the sick, in such a defenceless state, and that it would be more advisable to depute some from every quarter to represent the rest. But God would not be served by deputy: he commanded all to keep the feasts at the place prescribed: and, to remove all apprehensions about their property or their families, he pledged himself to protect their frontier, and so to overrule the minds of their enemies, that they should not even “desire” to invade their land at any of those seasons. They had seen how able he was to turn the minds of their enemies in Egypt, who had just before sent, yea even “thrust,” them out of the land, laden with spoil; and he engaged that, to the remotest period of their existence as a nation, he would interpose for them with equal effect, if only they would trust their concerns to him, and serve him in his appointed way.]

We indeed have nothing to do with the institution before us: nor do we much admire the formal custom (which seems to have arisen from it) of attending at the Lord’s supper on the three great festivals of our Church, while we live in the neglect of that ordinance all the year besides. Nevertheless the institution is far from being uninteresting to us; as will be seen, while we,

  II.      Suggest some observations founded upon it—

Much might we speak respecting the providence of God, who so miraculously wrought upon the minds of their enemies, that no infidel could ever adduce one single instance wherein this promise failed. We might speak also respecting the happiness of true religion; and draw a parallel between the Jews assembling for their solemn feasts, and Christians universally uniting in the same grateful acknowledgments and heavenly joys. But there are two observations, to which, as arising clearly out of the subject, and as being of singular importance, we would limit your attention:—

  1.      The service of God is of paramount obligation—

[We have seen what strong objections might have been made to the ordinance before us, which yet was required punctually to be observed. And we know that carnal reason has much to suggest in opposition to the commands of God, much that is founded in fact and in the experience of mankind: ‘If I serve my God according to the requisitions of his word, I shall be forced to deny myself many things that are pleasing to flesh and blood: I shall also be singular, and shall expose myself to the derision and contempt of those who are hostile to true religion: my very friends may turn against me; and I may suffer materially in my temporal interests.’ All this, and more than this, is very true: but it affords no reason whatever for disobeying the commands of God. The Jews would doubtless on many occasions have preferred their domestic ease and comfort, or the occupations in which they were engaged, to the fatigue and trouble of a long expensive journey. But the command was positive: and so is ours; it admits of no excuses: we are expressly required to “deny ourselves, to take up our cross daily, and to follow Christ:” and it is on these terms only that we can be his disciples. If called to “forsake father and mother, and houses and lands, for the Gospel’s sake,” we must forsake, yea and “hate them all,” if they stand in competition with Christ, or would draw us from our allegiance to him. We must not love even life itself in comparison of him, but cheerfully sacrifice it at any time, and in any way that our fidelity to him may require. “It is not necessary that I should live,” said a great general, “but it is necessary that I should proceed.” Thus must the Christian say, ‘Tell me not of difficulties, or dangers: it is not necessary that I should be rich, or honoured, or even that I should live; but it is necessary that I should obey my God: a heated furnace, or a den of lions, is nothing to me; duty is all. If I die for conscience sake, I rejoice that I am counted worthy to suffer in so good a cause.’ This was the mind of Paul: “None of these things move me,” says he, “neither count I my life dear unto me:” “I am readV not only to be bound, but also to die at Jerusalem for the Lord’s sake.” O that we might be like him; men of piety, men of principle, men of firmness and decision!]

  2.      They who serve the Lord shall be saved by him—

[The trust which the Jews at those stated seasons reposed in God was never disappointed. Nor shall ours be, though all the hosts both of men and devils were confederate against us. The challenge is justly given us, “Who ever trusted in the Lord, and was confounded?” There is a great fault amongst religious people in relation to this: many are distressing themselves with doubts and fears, ‘Shall I persevere to the end? shall I be saved at last?’ A holy caution is doubtless very becoming in every state; but not a slavish fear. Our concern should be to serve God: it is his concern, if I may so speak, to save us. Even from temporal trials he can, and will, protect us, as far as is for our good — — — As for spiritual and eternal evils, he will assuredly protect us from them. “Who is he that shall harm us, if we be followers of that which is good?” Satan, it is true, will never for a moment relinquish his desire to assault us: that roaring lion will never intermit his wish to devour: but God will be as “a wall of fire round about us,” and “his grace shall be at all times sufficient for us:” “nor shall any temptation take us beyond what we are able to bear, or without a way to escape from it.” “Know ye then, Brethren, in whom ye have believed; that he is able to keep that which you have committed to him.” Know that, if only your eyes were opened, you might at this moment see horses of fire and chariots of fire all around you, and an host of angels encamped around you for your protection. Invade not any longer the province of your God. Leave to him the care of preserving you; and confine your solicitude to the serving and honouring of him. This is your duty; it is also your privilege: the direction of God himself is this; “Commit your souls to him in well-doing as into the hands of a faithful Creator.” Be assured that he will not fail you; and that “He who hath promised, is able also to perform.”]

CXV

THE VEIL OF MOSES

  Exod. 34:35.

And the children of Israel saw the face of Moses, that the skin of Moses’ face shone. And Moses put the veil upon his face again, until he went in to speak with him.

IT is an established and invariable truth, that “those who honour God shall surely be honoured by him.” We have the clearest evidence of this, both in the antediluvian and patriarchal ages. Did Abel honour God by his offering, Enoch by his walk, and Noah by his faithful warning of an ungodly world? they also were blessed with signal manifestations of the divine favour. Did Abraham, Lot, or Job display singular piety? they were as singularly protected, delivered, and exalted by their God. The same we observe of Moses. He was faithful to his God, when all Israel, not excepting Aaron himself, revolted from him; and to him did God vouchsafe so bright a glory, that none of his countrymen were able to fix their eyes upon him; insomuch that he was constrained to put a veil upon his face, in order to facilitate their access to him, and restore his wonted opportunities of conversing with them. This veiling of his face is to be the subject of our present consideration: and we shall notice it in a two-fold view:

  I.      As a kind expedient—

The face of Moses shone with a dazzling and overpowering splendour—

[He had for forty days and nights been communing with God upon Mount Sinai: and it pleased God, for the confirmation and increase of his authority among the people, to send him down to them with a lustre upon his countenance, that should at once convince them whose servant he was, and whose authority he bare.

At the first sight of him, both Aaron and all the people were affrighted. This was the natural effect of that guilt which they had so recently contracted. They feared that he was sent as an avenger to punish their iniquity. When they found that their organs of sight were too weak to behold the bright effulgence of his glory, they felt how unable they must be to withstand the terror of his arm.

As the brightness of Moses’ face was supernatural, so the effect of it on the people was peculiar to that occasion. But there is an awe inspired by the presence of every good man, in proportion to the weight of his character and the eminence of his piety. Herod, though a king, “feared John, because he knew that he was a just and holy man.” And Job tells us, that at his presence “the aged rose, and the young men hid themselves.”]

To facilitate their access to him, he adopted the expedient mentioned in the text—

[He was not conscious of the splendour with which his countenance was irradiated, till their inability to behold him convinced him of it. Nor is it ever found that those who bear much of the divine image are conscious of their own superiority: their minds are fixed on their own defects rather than on their excellencies, and, from their deep views of their remaining corruptions, they are ready to count themselves “less than the least of all saints.” When he perceived the effect which the sight of him produced, instead of being elated with the honour conferred upon him, or desiring to employ it for the maintenance of his own authority, he put a veil upon his face to conceal its brightness, and called them to him that he might impart unto them the instructions he had received from God. As often as he returned to commune with his God, he took off the veil, as not either necessary or befitting in the divine presence: but in all his intercourse with the people, he covered his face. On this point many useful thoughts occur; but we shall reserve them for the close of our subject, where they will be more advantageously suggested in a way of practical improvement.]

We pass on to notice this act of Moses,

  II.      As an instructive emblem—

Whether Moses himself understood the full signification of his own act, we cannot say: it is probable he did not: for certain it is, that the prophets in many instances could not see the full scope of their own prophecies. But, whether he understood it or not, we are assured, on infallible authority, that his covering his face with the veil was intended by God to represent,

  1.      The darkness of that dispensation—

[The Mosaic dispensation was “a shadow of good things to come:” but what the substance was, none could exactly ascertain. The very tables which at this time Moses had brought down from God, contained a law, the nature, intent. or duration of which none of them could understand. They could not discern its spiritual import, but judged of it only by the letter. They thought it a covenant of life; whereas it was not at all designed “to give life,” but rather to be “a ministration of condemnation and death.” They supposed it was to continue to the end of time; when it was merely given for a season, till the things which it prefigured should be accomplished. Its splendour was veiled from their sight, as was the brightness of Moses’ face: and St. Paul informs us, that the expedient to which Moses resorted, was intended to shew, that the law was in itself “glorious,” but that “the children of Israel could not steadfastly look to the end of itb.”]

  2.      The blindness of the human mind—

[There were in the Jews of those days, and there are at this hour, a blindness of mind, and an obduracy of heart, which render them almost invincibly adverse to the truth of God. We see it, and wonder at it, in them; but are unconscious of it in ourselves, and insensible of it as a matter of personal experience: yet are we, in fact, greater monuments of obduracy than they; because there was a veil over their dispensation, which is removed from ours. Did they continue stiff-necked and rebellious, amidst all the mercies and judgments with which they were visited? so do we: the “god of this world hath blinded us:” “our understanding is darkened;” “we are alienated from the life of God through the ignorance that is in us, and because of the blindness of our hearts:” we “hate the light, and will not come to it, lest our deeds should be reproved.” Now this propensity in human nature to reject the truth, and to “account it foolishness,” was intended to be marked by this significant action of the Jewish lawgiver. St. Paul explains it in this very way: “Their minds,” says he, “were blinded: for until this day remaineth the same veil untaken away: even unto this day, when Moses is read, the veil is upon their heart.”]

  3.      The benefit to be expected from their promised Messiah—

[The occasional removal of his veil when he went into the presence of his God, shewed, that it was not always to continue on the dispensation, but that at a future period it should be removed, and the dispensation itself “abolished.” The Messiah, to whom they were constantly directed to look, as to that promised seed in whom all the nations of the earth should be blessed, was to take away both the foregoing veils; the one, by fulfilling the law in all its parts; and the other, by communicating his Holy Spirit to all his followers. Then the true nature of that law would be fully understood; and Christ would be recognized as “the end of the law for righteousness to every one that believeth.” Then should the glory of that dispensation be clearly seen, and the incomparably brighter glory of the Christian dispensation be seen also.

For this view of the subject we are also indebted to the Apostle Paul; who tells us that the Gospel, as “a ministration of the Spirit” and “of righteousness,” was to succeed, and to eclipse, the law; and that “when the Jews should turn to the Lord, the Messiah would take away that veil” from their hearts, and bring them into the light and “liberty” of the children of God.]

  In the former part of our discourse we forbore to make several remarks, which we reserved for this place; and which, while they elucidate the subject, will afford rich INSTRUCTION,

  1.      To Ministers—

[We have seen what Moses did; and in some respects we should imitate him; but in others we should adopt a directly opposite conduct.

It was truly amiable in him to condescend to the infirmities of the people, and to veil his own glory for their good. Thus should every minister prefer the instruction of his people to the display of his own talents, or the aggrandizement of his own name. It is pitiful indeed to court applause for our learning, when we should be converting souls to Christ. St. Paul, qualified as he was to astonish men with his parts and talents, “would rather speak five words to the understandings of men, than ten thousand words in an unknown tongue.” Our blessed Lord “spake as men were able to hear it;” and reserved his fuller instructions till his hearers were better qualified to receive them. Paul also gave only “milk to babes,” whilst “to those who were of full age he administered meat.” Thus should we do, lest we blind or dazzle men by an unseasonable display even of truth itself. But are we, like Moses, to use concealment? No: the Apostle expressly guards us against imitating Moses in this particular: “NOT as Moses,” says he; “NOT as Moses, who put a veil over his face;” but, on the contrary, we must “use great plainness of speech.” There is nothing in the Gospel that requires concealment, nor any thing that admits of it: we must “declare unto men the whole counsel of God.” We must discriminate so far as to judge what will, and what will not, “be profitable to men;” but the truth we must declare without the smallest mixture or reserve; and “by manifestation of the truth must commend ourselves to every man’s conscience in the sight of God.” It must be our labour to rend away the veil from the hearts of our hearers: for “if our Gospel be veiled, it is veiled to them that are lost.” “The glory of God shines in the face of Jesus Christ;” and to shew them that glory in all its brightness, is to be the one object of our labour, as it is the unwearied effort of the devil to conceal it from their view.]

  2.      To hearers—

[You should be aware that there is a veil upon your hearts, else you will never pray unto the Lord to remove it. Even the Apostle Paul, learned as he was in all biblical knowledge, had, “as it were, scales fall from his eyes,” when God was pleased to lead him to a clear view of his Gospel. So must “the eyes of your understanding also be enlightened,” before you can “discern aright the things of the Spirit.” But though God has appointed ministers to instruct you, you are all at liberty, yea you are required, to go yourselves, like Moses, into the presence of your God. Do not however veil your faces before him, but go exactly as you are. Your fellow-creatures could not endure to see all that is in your hearts; nor would it be of any use to reveal it to them: but “to God all things are naked and open;” and the more fully you unbosom yourself to him, the more will his blessing come upon you. It is by putting off the veil from your own hearts, that you shall with “open unveiled face behold his glory;” and, by beholding it, “be changed into the same image from glory to glory, by the Spirit of the Lord.” Truly you shall, in a measure, experience the same benefit as Moses did: you shall be “beautified with salvation;” “the beauty of the Lord your God shall be upon you;” and all that behold you shall be “constrained to acknowledge, that God is with you of a truth.” When this effect is produced, “let your light shine before men.” You are not called to veil it, but rather to display it; not indeed for your own honour (that were a base unworthy motive), but for the honour of your God, that they who “behold your good works may glorify your Father that is in heaven.”]

CXVI

THE OFFERINGS FOR THE TABERNACLE

  Exod. 36:5–7.

And they spake unto Moses, saying, The people briny much more than enough for the service of the work, which the Lord commanded to make. And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing: for the stuff they had was sufficient for all the work to make it, and too much.

THE followers of Christ are supposed to regard this as their favourite maxim, ‘The greater the sinner, the greater the saint:’ they are considered also as approving an inference that may be deduced from it, namely, that it is advisable to commit some gross crime, in order to augment our future piety. We trust however, that such calumnies, though often affirmed, are not really credited. The least consideration would convince a man, that such a sentiment could find no place in a religious mind. But though we disclaim any such licentious tenets, (yea, and utterly abhor them,) yet we must say, that “he who has been forgiven much, will love much;” and that “godly sorrow,” in proportion as it exists in the soul, “will work indignation and revenge” against all our spiritual enemies, and will lead us invariably to “bring forth works meet for repentance.” This truth is strongly illustrated in the history before us. The whole nation of the Jews had revolted from God, and worshipped the golden calf. For this God had threatened them with utter destruction; but, upon the intercession of Moses, had reversed his decree, and had received them again to his favour. Instead of forsaking them utterly, he had even determined to dwell among them as their God; and had ordered a tabernacle to be made for him, with every thing else which would be wanted for the services they were to present unto him. For the constructing of this he relied on the liberality of his people: and the event proved that his reliance was well placed; and that their sense of the obligations conferred upon them was sufficiently powerful for the occasion. The account given us of their zeal is truly edifying. It will be proper to notice,

  I.      The object of it—

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