Numb. 14:6–9.

Numb. 14:6–9.

THE ordinances of the Mosaic law, though dark in themselves, are, for the most part, rendered luminous by the Gospel: their true meaning is opened to us by inspired expositors; and little room is left for the exercise of fancy or conjecture. This however is not universally the case: the ordinance before us is a remarkable exception to the general rule: Moses himself does not inform us on what occasion, or for what particular end it was appointed: nor do the New-Testament writers give us any explanation of the subject. But as it was one of the great annual feasts among the Jews, it must of necessity be instructive. We shall endeavour therefore to search out the meaning as well as we can; and to shew,

  I.      For what end this feast was instituted—

Some have referred it to the blowing of the trumpet on Mount Sinai: and others have supposed that it referred to all the different occasions whereon the trumpet was blown. But the former of these does not appear a proper foundation for a joyful feast; (when it made all Israel, not excepting Moses himself, to “tremble and quake:”) and the latter opinion refutes itself: for if they were used on a variety of occasions, as the summoning of the people to the tabernacle, the directing of them in their journeys, the stirring of them up against their enemies, and the proclaiming of the year of jubilee, it is reasonable to suppose, that the appointment of a feast, called the feast of trumpets, was for some special and peculiar purpose. Accordingly, though the purpose is not specified, we may form a good judgment respecting it, from the peculiar day on which it was to be observed. That which in our text is called the seventh mouth, had been always deemed the first month of the year; but when God brought his people out of Egypt, he ordered them, in remembrance of that event, to reckon their year differently, and to begin it in the spring, instead of the autumn. Still however, in their civil and political matters, they retained the original mode of reckoning; and, except in their ecclesiastical concerns, this continued to be the first month in the year. This day then was the first day in the new year; and the feast of trumpets was to them “a memorial;” a memorial of mercies received, and of mercies promised:

  1.      Of mercies received—

[It is possible that the creation of the world, which was supposed to have been in the autumn, (when so many of the fruits are ripe,) was then particularly commemorated. But we apprehend that the mercies of the preceding year were then reviewed; and grateful acknowledgments were made to God for them. This seems to be a fit employment for the commencement of a new year; and every succeeding year must of necessity bring with it many renewed occasions for praise and thanksgiving. Even though the nation should have been visited with judgments, still those judgments are so disproportioned to men’s ill desert, and are always blended with so many mercies, that there could not fail of being always abundant reason for joy and gratitude.

The blowing of the trumpets would awaken the attention of the people to the duties of the day, and bring to their recollection some at least of those mercies, which they were now called upon to acknowledge.]

  2.      Of mercies promised—

[In this sense the term “memorial” is often used in Scripture. The stones on Aaron’s breast-plate were a “memorial,” to remind the people, that God regarded them as his peculiar care, and bore them upon his heart. The atonement-money, which was to be paid on numbering the people, was also a “memorial” of the security which was assured to them under God’s protecting handc. The frankincense which from week to week was put upon the shew-bread, was of a similar nature; for whilst it reminded God of his people and their necessities, it was a pledge to them that he would supply their wants. Moreover, the Psalmist, expressly referring to this feast, says, “it was ordained for a testimony.” Now when this “memorial” sounded in their ears, the various temporal mercies which they would need, would of course occur to their minds. But there were spiritual blessings, which probably came but little into the contemplation of the people, which yet were of principal importance in the sight of God, and were particularly shadowed forth on this occasion; I mean, the prosperity of Zion, and the enlargement of the Church of Christ.

That this was intended, an inspired Apostle assures us; for speaking of this very feast amongst others, he says, “Which things are a shadow of good things; but the body is of Christ.”

The language used in reference to the Gospel, strongly confirms this truth. It is emphatically called, “the joyful sound;” and they who preach it are said, to “lift up their voice as a trumpet:” and when the fulness of time shall come for the universal establishment of Christ’s kingdom in the world, the sound of this trumpet shall be heard to the remotest corners of the earth, and all, from the least even to the greatest, shall come up to his temple. Even “Assyria and Egypt,” the most determined enemies of God’s people, shall be stirred up by it to “come and worship in the holy mount in Jerusalem.”

Such a prospect was a solid ground of joy. We rejoice in the partial accomplishment of this event that has already taken place: and we look forward with joy to its full and final accomplishment.]

Let us proceed to consider—

  II.       In what manner it was to be observed—

The three great feasts, the Passover, the feast of Pentecost, and the feast of tabernacles, were greater than this; because, on them, all the males were required to assemble at Jerusalem: but next to them was the feast of trumpets. It was more holy than a common Sabbath; because no servile work at all might be done on this day; whereas on common Sabbaths an exception was made for preparing their necessary provision. Moreover on this day they were to be fully occupied in offering sacrifices to God. Besides the daily sacrifices, and those appointed at the beginning of every month, there were many peculiar to this occasion: and an express order was made, that neither the daily nor monthly offerings should be superseded, but that those for this day should be presented in addition to all the others.

  Now from this feast, so peculiarly prefiguring the Gospel, and being observed with such extraordinary strictness, we may LEARN,

  1.      The scope and tendency of the Gospel—

[When it reaches the ears and hearts of men, it calls them from the world to serve and delight in God, and that without intermission, from the morning to the evening of their lives. Not that it forbids all servile work; on the contrary, it requires “every man to abide in the calling wherein he is called,” and to fulfil the duties of his station with assiduity: but, while it leaves our hands at liberty, it forbids that our hearts should be enslaved: they must be reserved for God, and fixed on him alone. The one occupation of our lives must be to offer to him the sacrifices of prayer and praise: “Rejoice in the Lord always,” says the Apostle, “and again I say, Rejoice.” Every blast of the trumpet should remind us of the infinite obligations conferred upon us, and of the assurances which God has given us of final and everlasting happiness. It is not a deliverance from temporal bondage, or victory over earthly enemies, that we have to rejoice in, but in deliverance from the wrath of God, and in victory over sin and Satan, death and hell. All this, too, is given us, not by a mere exertion of God’s power, but by the death of his Son, and the influences of his Spirit. Shall not we then rejoice? Again I say, that the Gospel trumpet sounds these things in our ears continually: and therefore we should keep throughout our whole lives a feast unto the Lord.]

  2.      The duty of those who embrace it—

[We have already seen what abstraction from the world. and what devotedness to God, were required of the Jews on that day. If they then, who had only the shadow of heavenly things, were to serve God in this manner, how ought we, who enjoy the substance! Surely we should serve him without grudging, without weariness, and without distraction. If they grudged their numerous and costly sacrifices, or were weary of their long and lifeless services, or had their minds diverted from these poor and “beggarly elements,” we should not wonder at it: their very feasts, though suited to the ends for which they were appointed, were burthensome in the extreme. But ours is a spiritual service. True, it may require some sacrifices; but none that are worthy of a thought, when we consider for whom they are made. As for sin, the mortifying of that should be deemed no sacrifice at all: it is rather like the removal of a leprosy, or the healing of a wound. As for time, or interest, there is nothing to be sacrificed in relation to these, that will not be repaid an hundred-fold even in this life, and with everlasting life in the world to come. And, if we engage heartily in the Lord’s service, we shall find, that the more we are employed in it, the more delightful it will be: it is wearisome only to those who are formal and hypocritical in their duties. Doubtless “the flesh will often evince its weakness, even when the spirit is most willing:” but the more we seek to rejoice in God, the more we shall rejoice in God. Let us be on our guard against those worldly cares or pleasures that are apt to divert the mind from its proper duties. St. Paul particularly tells us, that “he would have us without carefulness;” and recommends us so to order our matters, that we may “attend upon the Lord without distraction.” These things then are our duty: duty, do I say? they are our privilege, our highest privilege. So David thought, when he said, “Blessed are the people that know the joyful sound; they shall walk, O Lord, in the light of thy countenance: in thy name shall they rejoice all the day; and in thy righteousness shall they be exalted.”]

CXXXVII

THE FEAST OF TABERNACLES

  Lev. 23:39–43.

Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a Sabbath, and on the eighth day shall be a Sabbath. And ye shall take you on the first day the boughs of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days. And ye shall keep it a feast unto the Lord seven days in the year: it shall be a statute for ever in your generations; ye shall celebrate it in the seventh month. Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths; that your generations may know, that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the Lord your God.

CHRISTIANS in general are deterred from the study of the ceremonial law, by the consideration that there is not sufficient light thrown upon some parts to determine their spiritual import, whilst in other parts we are distracted through the diversity of senses which the New Testament appears to affix to them. Certainly these are difficulties in our way; nor can we expect entirely to overcome them: but still there is much that is clear; and even that which is in some respects dubious, will be found in other respects highly edifying.

The feast of tabernacles was one of the three great feasts, at which all the males throughout the nation were to assemble at Jerusalem. Its importance therefore cannot be doubted. But, in our inquiries after the truths which it shadowed forth, we must be guided in some measure by conjecture; and consequently, cannot speak with that full confidence that we maintain where the inspired writers have led the way. Taking care however to distinguish what is doubtful from what is clear and certain, we shall proceed to consider this feast, and to open to you,

  I.      Its peculiar rites—

Whilst it had some rites common to other occasions, it had some peculiar to itself:

  1.      The sacrifices offered—

[These were very peculiar, and such as were offered on no other occasion. The feast lasted eight days: on the first of which, thirteen bullocks, with two rams, fourteen lambs, and one kid, and certain meat-offerings, were presented; and, on the six following days, there were the same sacrifices, except that the number of the bullocks, and of their appropriate meat-offerings, was one less every day: this went on to the eighth day, when there was only one bullock, one ram, seven lambs, and a goat, offered. The precise reason of this gradual diminution is not known, unless that it was to shew, that the Mosaic dispensation would gradually decay, and at last vanish away, being terminated by that one great Sacrifice which should in due time be offered.]

  2.      The services enjoined—

[All were to leave their houses for seven days, and to live in booths constructed of the branches of trees, which they had previously cut down for that purpose. This would doubtless be attended with much inconvenience to them: but they were to rise superior to such consideration, and to spend the time in holy joy. Part of the command was, that they should “rejoice before the Lord their God.” After the time of Joshua, when the piety of the nation had begun to decline, the observance of this ordinance was discontinued; or if it was now and then repeated for a single year, the institution was regarded only in a partial and formal way; till Nehemiah, after the return of the people from Babylon, revived and enforced the practice of former days.]

The next thing to be noticed in reference to this feast, is,

  II.      Its primary end—

This was two-fold:

  1.      Commemorative—

[All the time that the people sojourned in the wilderness, even forty years, they dwelt in booths or tents; in remembrance of which this feast was instituted. We are apt to forget the mercies which God has vouchsafed to us, and especially those vouchsafed to our forefathers at a remote period. But we ourselves inherit the benefits conferred on them: the descendants of those who were delivered from Egypt, owed all their liberty to God’s miraculous interposition, no less than their fathers; and therefore were equally bound to keep God’s goodness to them in remembrance: and by leaving their houses for a week, and living in booths, they would know precisely the situation of their ancestors, and learn to be thankful for their own more comfortable habitations.]

  2.      Eucharistic—

[This feast was after the harvest and vintage were finished; and it was intended to be a season of thanksgiving for the fruits of the earth. Hence it was called “the feast of in-gathering;” which shews, that the time of keeping the feast was illustrative of one thing, and the manner, of another. Not but that there was a close connexion between the two; for in the wilderness they had nothing but manna; but, in the land of Canaan, they enjoyed all the fruits of the earth in the richest abundance: and, consequently, whilst they glorified God for miraculously supplying the daily wants of their ancestors by food from heaven, they were called upon to bless and adore his name for the continued blessings imparted to themselves.]

Thus far the intention of the feast is manifest. Our ground is not so clear in what remains: yet we utterly disclaim all idea of giving loose to our imagination on sacred subjects: we propose to you what, though we cannot prove, we think highly probable; and leave you to judge for yourselves, whilst we point out,

  III.      Its mystical design—

That this was a shadow, we have no doubt: and that Christ is the substance, is equally clear and certain: this point is determined by God himself in reference to the feasts and Sabbaths in general, and therefore much more in relation to this, which was as sacred a feast as any, perhaps the most so of any, in the whole year. We apprehend then that this feast was intended to shadow forth,

  1.      The incarnation of Christ—

[The three great feasts were, the Passover, or feast of unleavened bread, the feast of Pentecost, and the feast of tabernacles. In the first, the death of Christ was typified: in the second, the out-pouring of the Spirit: and in this last, the incarnation of Christ. It was highly probable that this great event would be shadowed forth by some feast, as well as the other two: and there is good reason to think it was referred to in the feast before us. The very term used by the Evangelist in declaring the incarnation of our Lord, seems to mark this reference: and the conduct of the people, when they were persuaded that he was the Christ, corresponds very much with the rights prescribed at this feast: “They cut down branches from the trees, and strawed them in the way, and cried, Hosanna to the Son of David! Blessed is he that cometh in the name of the Lord; Hosannah in the highest!” It is true, this was at another feast: but still it marks the connexion in their minds between the feast of tabernacles, and the advent of the Messiah. There was a remarkable circumstance which took place at the feast of tabernacles, which throws some additional light on this subject. The eighth day was “the great day of the feast.” And though the dwelling in booths was discontinued, the people observed the season as a feast unto the Lord. They had indeed substituted a rite or ceremony on that day, bringing water from the pool of Siloam, and pouring it out as a libation to the Lord. The idea was perhaps adopted from that expression of the prophet, “With joy shall ye draw water out of the wells of salvation.” On this day, in the place of public concourse, our Lord stood and cried with a loud voice, “If any man thirst, let him come unto ME and drinki.” This was in fact, as if he had said, You expect at this time the advent of your Messiah, from whom you will derive all spiritual blessings: behold, I am he: and, if you will come unto me, you shall receive more than tongue can utter, or imagination conceive.

We say not that these things amount to a proof of the point in question: but we suggest them for your consideration, and leave you to form your own judgment upon them.]

  2.      The duty of his people—

[Here we can speak with more decision. No one who knows the figurative nature of the Jewish ritual can doubt, but that this feast was designed to teach us, that “we are strangers here, and sojourners, as all our fathers were.” When fixed in our habitations and enjoying every comfort of life, we are apt to think that this is our home: the language of our hearts is, “Soul, take thine ease; eat, drink, and be merry.” But “this is not our rest.” We are here only in a wilderness; and we must in the spirit of our minds resemble the patriarchs of old, “who, though in the land of promise, dwelt in tabernacles, declaring that here they had no continuing city, but that they sought another country, that is, an heavenly.” This is to be the character of all the Lord’s peoplem, who, “though in the world, are not of the world,” and who “are looking for a city that hath foundations, whose builder and maker is God”— — —]

  APPLICATION—

[It may be asked, What is all this to us? I answer, Read what the prophet says, and you will have more satisfactory information than you are aware of. Beyond all doubt he is speaking of those who live under the Gospel: and the repeated injunctions which he gives relative to our observance of this feast, are a strong confirmation, that there was in it a mysterious and most important meaning. I call upon you then to keep this feast, to keep it with holy joy unto the Lord. Think of the incarnation of our blessed Lord! What a stupendous mystery! God, even the most high God, leaving his blest abodes, and sojourning here in a tabernacle of clay! Is not this worthy to be commemorated? Does it not demand our most ardent praise? — — — Think of the harvest of blessings which we obtain through him! Our corn and wine and oil are but shadows of that heavenly food which is prepared for us, and on which, if it be not our own fault, we are feeding from day to day. Let earthly things then not engross your affections, but lead you to seek those which are spiritual and eternal — — — And whether your temporal comforts be increased or diminished, ever remember where your home is; and that when your week is finished, “you have an house not made with hands, eternal in the heavens” — — —]q

CXXXVIII

THE GOLDEN CANDLESTICK

  Lev. 24:1–3.

And the Lord spake unto Closes, saying, Command the children of Israel, that they bring unto thee pure oil-olive beaten, for the light, to cause the lamps to burn continually. Without the veil of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning before the Lord continually: it shall be a statute for ever in your generations.

TO engage actively in the service of God is a duty that should not be delayed: nor should any expense or trouble that may be incurred, be regarded as any obstacle to the performance of our duty. The tabernacle being erected, and the sacred vessels prepared, an order was given that the appointed services should instantly commence; and the people were directed to bring such things as were necessary for the maintenance of divine worship. That part of the tabernacle which was covered in, consisted of two parts, the holy place, and the holy of holies. In the former of these, the daily services were performed: the latter was never entered but on one day in the year. The part devoted to the service of God was lighted by a candlestick with seven lamps, which were kept continually burning. The whole furniture of the tabernacle, no less than the tabernacle itself, was typical: some things were more illustrative of Christ and his character; and others more applicable to the Church: and some things referred to both. It is possible that the candlestick might be intended to represent Christ as “the light of the world:” but we are sure that it shadowed forth his Church; and therefore without Hesitation we shall consider it as typically representing the Church;

  I.      In its privileges—

The Church was justly exhibited under that figure—

[Of what materials and form the candlestick was, we are distinctly informed. That it was designed to represent the Church, is declared by Christ himselfc. And, if we consider of what it was composed, and how it was supplied, and for what purposes it was used, we shall see a striking correspondence between the Church and that. It was formed of pure gold; in which respect it characterized the saints, who are not polished over for the purpose of glittering in the sight of men, but are really “renewed in the spirit of their minds,” and “made partakers of a divine nature” — — — It was supplied with the purest oil; which fitly represented that “unction of the Holy One which we have receivede,” for the enlightening of our minds, and the sanctifying of our souls — — — Its use was obvious: it was to shine in darkness, that all who were engaged in the service of their God might fulfil their duties aright; and that God might be glorified in them. Such lights are the saints to be in the midst of a dark world, that through their instrumentality others may be directed into the way of peace, and be constrained to “glorify their heavenly Father” — — —]

The priest, whose duty it was to trim the lamps, prefigured Christ—

[This is a point on which there can be no doubt, it being affirmed on the authority of Christ himself. He is constantly employed in inspecting and trimming the lamps: there is not a saint on whom his eyes are not fixed, and whose declensions, however secret, he does not behold — — — When necessary, he interposes, by his providence or grace, to correct their dulness, and to restore them to their wonted splendour — — —]

Whilst the Church was thus characterized in its privileges, it was also shadowed forth,

  II.      In its duties—

The duties of the saints are,

  1.      To shine—

[It is justly observed by our Lord, that “no man lights a candle, to put it under a bushel or a bed; but sets it in a candlestick, that all who are in the house may see the light.” It is not for themselves alone that the saints are endued with the gifts and graces of the Holy Spirit, but for God, and for their fellow-creatures; for God, that his power and grace may be magnified on earth; and for their fellow-creatures, who are to be benefited by their instructions, their influence, and their example — — — Our responsibility in this respect is not sufficiently considered. But if we are stewards even of our earthly possessions, and bound to lay them out for God, much more are we “stewards of the manifold grace of Godk,” and bound to administer freely unto others what we ourselves have freely received — — —]

  2.      To be receiving more grace from Christ in order to their shining with yet brighter lustre—

[It is from Christ that the Holy Spirit must be derived. It is “He who has the residue of the Spirit.” “The Father gave not the Spirit to him by measuren,” but in all his immeasurable fulness; and “out of that fulness must we all receive, even grace for grace.” This is strikingly represented by the prophet Zechariah, who, speaking apparently of the civil and ecclesiastical governors of his Church, Joshua and Zerubbabel, represents Christ In reality for he is both the King and Priest of his Church) as the inexhaustible source of that golden oil, which is continually communicated by him to every lamp in his sanctuary — — — By prayer and faith we must keep that communication open, and entreat him, that, “as he has given us life, so he would give it us more abundantly” — — —]

  We would take occasion from this subject to SUGGEST to you,

  1.      An important inquiry—

[Are you Christians indeed? If this question be too indefinite, then I ask, Are you as lights shining in a dark place? Surely this matter is not difficult to determine. You may easily see Whether you are living like the world around you, or whether you are reproving others by the brightness of your example. This idea is proposed by our Lord under the figure of a “broad and a narrow way;” the one easy and much trodden, the other difficult and unfrequented; the one terminating in destruction, the other leading to everlasting life. St. Paul expresses the same in language more accommodated to our text. Judge yourselves, Brethren, in reference to this matter: and never think that you are Christians indeed, unless you have an evidence in your own souls, that, through the influences of the Holy Sprit, you are exhibiting alight, which both instructs and “condemns the world” around you.]

  2.      A solemn admonition—

[If we profess ourselves to be the Lord’s people, let us consider somewhat more distinctly what we profess. As lamps in God’s sanctuary, we profess to be “of pure gold,” truly, inwardly, substantially holy, and formed altogether according to the pattern which was shewn to Moses in the mount. What that pattern was, we are at no loss to say: it is set before us with all possible clearness in the person of Jesus Christ. Let every one of us reflect on this, and search into our own hearts to see whether there be in us this resemblance? The inquiry before instituted is a comparison of ourselves with, others: the inquiry I now propose, is a comparison of ourselves with that great exemplar, the Lord Jesus Christ. We should examine, not whether we resemble him in those actions which he performed as a prophet, hut whether “the same mind be in us, as was in him.” Our views, our principles, our habits, the great scope and end of our lives, these are the things that are to be inquired into, if we would have a solid evidence in our own souls that we are the Lord’s. “We must be like Him,” here as well as hereafter, “if we would be with him” for ever. He himself warns us what will be the consequence of allowing ourselves in any deviation from the path of duty: and therefore, if we would not have “our candlestick removed,” let us repent of every known defect, and seek to be “pure as He is pure,” and “perfect as He is perfect.”]

  3.      An encouraging reflection—

[How often has our great High-Priest, when he has seen us burning dim and languishing, revived us by seasonable communications, or merciful rebukes! Truly we are living witnesses for him, that “he will not quench the smoking flax” — — — May we not then hope, that he will yet bear with us, and administer to us whatever, in a way of influence or correction, we may stand in need of? Surely we may look up to him with joyful confidence, and say with David, “Thou wilt light my candle; the Lord my God will enlighten my darkness.” Many are the storms to which we are exposed in this dreary wilderness, which threaten our extinction; but he is able to preserve us: and as he has made it our duty to “burn continually,” so he will give us “supplies of his Spirit” for that purpose: he will “keep us by his power through faith unto everlasting salvation.” “He will keep the feet of his saints; but the wicked shall be silent in darknessz” — — —]

CXXXIX

THE SHEW-BREAD

  Lev. 24:5–9.

And thou shalt take fine flour, and bake twelve cakes thereof: two tenth-deals shall be in one cake. And thou shalt set them in two rows. six on a row, upon the pure table before the Lord. And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the Lord. Every Sabbath he shall set it in order before the Lord continually, being taken from the children of Israel by an everlasting covenant. And it shall be Aaron’s and his sons; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the Lord made by fire, by a perpetual statute.

WHEN God appointed a dwelling-place to be erected for him in the wilderness, he ordered it to be furnished with such appendages as are common in the dwellings of men. There was in the sanctuary, as St. Paul observes, a candlestick, a table, and bread, called the shew-bread. But there was an infinitely higher purpose to be answered by these things, than a mere accommodation of them to the habits of men: they were typical; every one of them was typical; “they were shadows of good things to come.” The mystical import of some is much clearer than that of others. Where the writers of the New Testament have explained them, we are able to speak with confidence: but where they are silent, we must proceed in our explanation of them “with fear and trembling.” The mystery of the shew-bread is applied by some to Christ, who called himself “the true bread,” and, at the institution of his last supper, “took bread, and brake it, and said to his disciples, Take, eat, this is my body.” The New-Testament writers give us little, if any, insight into this subject: but they speak so fully and plainly on the subject of the candlestick, that we can easily by analogy trace the import of the shew-bread also. It has been shewn, that the candlestick represented the Church, and that the priests who trimmed the lamps represented Christ. The same might therefore well be supposed in relation to the shew-bread: and the circumstance of the flour “being taken from all the children of Israel,” and made into “twelve cakes,” gives us sufficient reason to conclude, that those cakes did represent the twelve tribes, that is, the Church of God. Nor can we adopt a more satisfactory method of explaining the whole mystery, than that used in reference to the candlestick. Agreeably to the plan then which we pursued on the former subject, we observe, that the shew-bread shadowed forth the people of God,

  I.      In their privileges—

To elucidate this, consider what is here spoken respecting the twelve cakes;

  1.      Their solemn presentation before God—

[They were consecrated to God in an orderly and solemn manner, and deposited on his table that they might be always before him. Being piled one upon another in two rows, frankincense was placed on each row, which at the appointed time was burnt “for a memorial, as an offering made by fire unto the Lord.” Here we see the Church and people of God consecrated to him according to the terms of “his everlasting covenant,” to be unto him a holy and peculiar people. As such they are esteemed by him; and “his eyes are upon them day and night for good:” and, as the frankincense was to God an odour of a sweet smell, so their persons and services shall be accepted by him — — — True it is that they are mean and worthless in themselves; yet, being “set apart for him,” he will acknowledge them as his, and look upon them with complacency and delight.]

  2.      Their periodical renewal—

[Whilst one generation of men is passing away, another arises to fill their place; and amongst them all, God will have some, who shall be objects of his peculiar regard. The change of the loaves every Sabbath-day was intended to illustrate this: arid in reference to it they were expressly called “the continual bread.” The regard shewn by God to those who were first brought out of Egypt, shall be perpetuated to the end of time: never shall any be removed but others shall be ready to succeed; nor shall there ever be a period when God will not have a people truly and entirely consecrated to his service. Sometimes, as in the primitive ages, his saints maybe swept away by thousands at a time, so as to threaten their utter extinction: but others shall always be found ready to “be baptized for (that is, in the room of) the dead,” as soldiers instantly come forward, to fill up the ranks which the devouring sword has thinned: nor shall the power of men or devils ever be able to extirpate the Christian name: “the Church is built upon a rock; and the gates of hell shall not prevail against it” — — —]

  3.      Their ultimate destination—

[The loaves at the close of the week were the property of the officiating priests; and were to be eaten by them in the holy place, as being in themselves most holy. Now we are sure that the priests who attended on the lamps, prefigured Christ: and therefore we have no doubt but that he was equally prefigured by those who attended on the bread. Here then we see, that the saints, when they have abode their appointed time an earth, are the property of Christ: to which purpose it is written in the book of Deuteronomy, “The Lord’s portion is his people; Jacob is the lot of his inheritance.” This is the high destiny of all who have given up themselves to God. Happy they are in the place which they are allowed to occupy in God’s temple below; but happier far at their removal hence, when Christ shall claim them as “his peculiar treasure,” and enjoy them for ever as “his purchased possession” — — —]

We may further contemplate the shew-bread as representing the Lord’s people,

  II.      In their duties—

Well may this ordinance teach us,

  1.      To consecrate ourselves entirely to God—

[Let us contemplate the state of those loaves: they were “taken from the children of Israel,” made on purpose for God, and presented to him that they might be wholly and for ever his. And what says God respecting us? “This people have I formed for myself; they shall shew forth my praise.” Yes; we should every one of us “subscribe with our hands, and say, I am the Lord’s.” We should “give up ourselves to him by a perpetual covenant that shall not be forgottenk.” We should consider ourselves as “separated from mankind” for this very purpose, that we may be “wholly sanctified unto him, in spirit, soul, and bodym.” This St. Paul declares to be “our reasonable service.” Not that we are to be inactive in the common duties of life, or to spend our days in nothing but contemplation and devotion: this would be to strain the parallel too far: but, in the spirit and habit of our minds, we are to be entirely given up to God, so that “whether we eat or drink, or whatever we do, we should do all to his glory” — — — the Sabbath especially should this dedication of ourselves be repeated and confirmed. We should come up to the house of God with the same mind as the priests who brought the loaves: their purpose was known and fixed; and they went into the sanctuary determined not to leave it till they had executed their high office. O that we might go to God’s house on purpose to consecrate ourselves to him afresh; and never leave our work dubious or incomplete! — — —]

  2.      To be much occupied in prayer and intercession—

[The loaves were, so to speak, representatives of the tribes of Israel; and the frankincense ascended up as a memorial to God for them. Thus should we consider ourselves interested, not for ourselves only, but for all the Church of God. As for ourselves, we are commanded to “pray always,” to “pray without ceasing,” and to “offer unto God the sacrifice of praise continually, giving thanks to his name;” so, for others are we required to “make supplications, prayers, intercessions, and thanksgivings for all men.” Moreover, this duty is inculcated on all: the prophetic declaration is, that, wherever God is known, “from the rising to the setting sun, even there shall incense he offered unto his name, and a pure offering:” “all who make mention of the Lord,” will be thus occupied; they “will not keep silence, nor give God any rest, till he establish his Church, and make it a praise in the earth.” How prosperous would individuals and churches be, if such a spirit prevailed more amongst them! O that “God would pour out upon us more of a spirit of grace and of supplication!” We should not long remain without manifest tokens of his approbation and love — — —]

  3.      To wait patiently for our removal hence—

[The loaves were left in the sanctuary till the time appointed for their removal. Thus we should “abide with God,” performing diligently the work assigned us, till he shall be pleased to dismiss our souls in peace. Our week of life at all events is wearing fast away: but, whether its close be somewhat earlier, or later, than we expect, we should say, like Job, “All the days of my appointed time will I wait, till my change come.” If there were no future state of existence, we might wish to have our present lives terminated or protracted, according as our sorrows or joys abound: but as death will introduce us into the more immediate presence of our God, and into a more perfect union and communion with Christ, we may well be contented either to live or die. In some sense indeed we may rather “desire to depart;” yea we may be “looking for, and hasting to, the coming of the day of Christ:” but as it respects impatience or discontent, we may well tarry the Lord’s leisure, doing and suffering his holy will, till he shall take us hence, to “rest from our labours.” and to “be for ever with the Lord”— — —]

CXL

THE BLASPHEMER STONED

  Lev. 24:13–15.

And the Lord spake unto Moses, saying, Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him. And thou shalt speak unto the children of Israel, Whosoever cursed his God shall bear his sin.

SPIRITUAL subjects are generally most relished by a spiritual mind: and hence it is that in some places of worship they are exclusively brought forward for public discussion; and other subjects, which might be very instructive, are entirely overlooked. We consider it as one great advantage attending a course of sermons on the Holy Scriptures, that every subject must find a place in our discourses, and at some time or other be brought under the view of our hearers. The history before us would at first sight appear so ill calculated for general edification, that we should probably never fix upon it, if left to ourselves. But, occurring as it does in our present course, we shall turn your attention to it: and we trust, that, how unpromising soever it may seem, it will be found replete with very important instruction. There are two things in it which we seem particularly called to notice; namely,

  I.      The danger of ungodly connexions—

To caution us against contracting an intimacy with the ungodly, we are told, that “evil communications corrupt good manners;” and that “the companion of fools shall be destroyed.” But in the marriage union such a connexion is peculiarly dangerous, because its influence is incessant, and operative to the latest hour of our lives.

  1.      It is injurious to the person himself—

[It is from a hope of drawing over their partner to the same views and sentiments with themselves, that multitudes enter into engagements, which prove fatal to their happiness through life. Whatever were the views of this Israelitish woman, she seemed to have succeeded beyond all reasonable expectation in the alliance she had formed: for, instead of being detained in Egypt by her husband, she brought him out with her. But as it was an injury, rather than a benefit, to the Church, that a mixed multitude were united to it, so the society of a heathen could never render an Israelite happy. Supposing that the woman had any regard for God, how could she endure to see her husband pouring contempt upon him, and bowing down to idols of wood and stone? — — — It is precisely thus when a believer amongst ourselves becomes united to an unbeliever. However suitable in other respects the union may be, it cannot possibly be productive of happiness; for, in all those things which are most important, their views, their feelings, and their conduct must be dissimilar, or rather at variance with each other. The unconverted party can have no sympathy with the converted in the various exercises of mind peculiar to the Christian state; he cannot understand them; the hopes and fears, and joys and sorrows experienced by the believer, appear foolishness in the eyes of an unbeliever; and consequently, there can be no communion between them on those subjects which are most nearly connected with their eternal welfare — — — Hence that solemn injunction to form no such alliance, but to marry “only in the Lordc” — — —]

  2.      It is injurious to their offspring—

[Doubtless a true Christian will endeavour to give a right bias to the minds of his children. But the silent and unstudied influence of the ungodly person will operate far more forcibly than the most laboured exertions of the godly. The natural bent of our affections is towards sin: and we are far more ready to justify what is wrong from the examples of others, than to follow what is right. We all know how much easier a thing it is to go with the stream than against it; or to spread contagion than to cure it. The son of this Israelitish woman, though in the midst of Israelites, did not become a worshipper of the true God, but remained to his dying hour a profane despiser of him. And in like manner it is to be expected, that, where one of the parents is ungodly, the children will follow his example, and tread in his steps — — — It is true, that the most godly parents cannot always prevail on their children to yield to their advice: but, if they have done what they could towards bringing them up in the nurture and admonition of the Lord, they will have the comfort of a good conscience to support them in their trials: but if a believer unites himself to an unbeliever, and his children turn out ill, he will always have himself to blame: and the children themselves will have to reproach them in the last day for having formed a connexion which afforded so bad a prospect in relation to their offspring.]

The history before us naturally leads us also to contemplate,

  II.      The danger of ungodly habits—

It is manifest that the habits of this man were altogether bad—

[What was the subject of controversy between this man and the Israelite we know not; nor in what manner he blasphemed the God of heaven. But it is evident that he was under the influence of a contentious spirit, and habituated to indulge himself in disparaging the God of Israel. Moreover, his dispute with the Israelite was the very occasion of his blaspheming God. Conceiving that he was injuriously treated by the Israelite, he was not satisfied with reviling him, but must revile his religion also, and his God. This is what was wont to be done in the days of old, when the heathen blasphemed the name of God on account of David’s misconduct: and the same is done continually in the present day: men cast the blame of every evil, whether real or supposed, which they see amongst Christians, on Christianity itself. They make the Gospel answerable for all that profess it: which is just as absurd, as to condemn Christ and his Apostles, together with Christianity itself, for the treachery of Judas. Had this man been of a meek and quiet spirit, forbearing and forgiving, he would never have yielded to such a paroxysm of wrath: and, if he had cultivated the smallest regard for the Most High God, he would never have waged open war against him by his blasphemy and profaneness.]

The consequences of them proved fatal to him—

[Little did he think what would be the issue of those habits which he was so ready to indulge. The persons who heard his blasphemy, informed against him: and Moses, being as yet uninstructed by God how such iniquity was to be punished, sought direction from him: and was told that “the persons who heard him should lay their hands upon his head,” and that “all the congregation of Israel should stone him.” And from thence it was made a standing law that every similar offence should be visited with the same punishment. It was too late for the offender now to make excuses: the word was passed; the guilt was contracted; the sentence was fixed. It is thus that our evil habits also, if not repented of, will terminate, and we shall begin to bewail our misery when it is past a remedy — — — Even in this world many bring distress and ignominy both on themselves and families by their unhallowed tempers and their unbridled appetites: and in the world to come, every man, however light he may make of sin now, shall find it a burthen too heavy to be borne.]

  The ADVICE which we would suggest from this subject, is, to check evil,

  1.      In ourselves—

[It is said of strife, that it is “like the letting out of water,” which having once made a breach in a bank, soon defies all endeavours to restrain it, and inundates the whole country. It is thus with sin of every kind: when it is once permitted to act, none can tell where it will stop. Impiety is generally to be found in the train of ungoverned passions: and, from “walking in the way of sinners,” it is no uncommon thing to “sit in the seat of the scornful.” Let us be aware of this, and endeavour to oppose sin in its very first rise; ever remembering, that, “if he who despised Moses’ law died without mercy under two or three witnesses, a much sorer punishment awaits us,” if we become the slaves and victims of any evil propensity — — —]

  2.      In others—

[The people gave information of the man’s profaneness, and Moses, by God’s direction, gave orders for the whole assembly to unite in executing judgment on him. This draws a profitable line of distinction for us. The magistrate did not use any compulsory measures to make the man an Israelite; but he did interfere to prevent his God and his religion from being exposed to derision. This is the proper province of a magistrate; he must not use the power of the sword to make men religious; but he may use it to keep them from being openly profane: and it is the duty of every man to lend his aid in this matter, and to co-operate for the maintenance of external order and decorum. Let us then not only “have no fellowship with the unfruitful works of darkness, but rather reprove,” and, if possible, suppress them.]

CXLI

THE JUBILEE A TYPE OF THE GOSPEL

  Lev. 25:9–11.

Then shalt thou cause the trumpet of the jubilee to sound, on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you.

IN order that our Lord’s descent from Judah and from David should be clear and acknowledged, it was necessary that the various tribes and families should be kept distinct. With this view many ordinances were appointed for the continuing of every man’s inheritance in his own family. This seems to have been the primary intent of that ordinance which is mentioned in the text. A variety of circumstances in a length of time might produce alienations of property; and if this had been suffered to continue, a confusion of the families and tribes would have at last ensued. To prevent this therefore, God commanded that on every fiftieth year every inheritance should revert to its original possessor. This season was called the Jubilee; which, while it answered many other important purposes, served in a very eminent manner to typify the Gospel.

We may Observe a very strict agreement between the jubilee and the Gospel:

  I.      In the time and manner of their proclamation—

The jubilee was proclaimed with the sound of trumpets—

[The tendency of great reverses of fortune is, in many instances at least, to produce a torpor of mind, and a stupid indifference to the things we once highly valued. Hence it was but too probable, that they, who had alienated their inheritance and reduced themselves to the lowest ebb of misery, might sink into such a state of ignorance or indolence, as to let the period appointed for their restoration pass unnoticed. To prevent this, God commanded the trumpets to be sounded throughout all the land; that so the attention of all being awakened, and their spirits exhilarated, every individual might be stirred up to claim the privileges to which he was entitled.]

The precise time on which this sacred year commenced, was “the day of atonement”—

[The day of atonement was the most solemn season in the whole year: the people were required to afflict their souls for sin; and peculiar sacrifices were to be offered for the iniquities of the whole nation. It should seem at first sight that this was an unfit season for the proclamation of such joyful tidings; but it was indeed the fittest season in the whole year: for, when could masters and creditors be so properly called upon to exercise mercy, as when they themselves had been obtaining mercy at the hands of a reconciled God? Or when could debtors and slaves so reasonably be expected to receive their liberties with gratitude, and improve them with care, as when they had been bewailing the sins, by which, in all probability, they had been deprived of them?]

The Gospel also is to be publicly proclaimed in every place—

[One would have imagined that it were quite sufficient for God once to make known the way in which he would pardon sinners, and that from that time every sinner would of his own accord exert himself to obtain the proffered mercy. But experience proves that our bereavement of heaven is not felt as any evil; our bondage to sin is not at all lamented; and, if no means were used to awaken men’s attention to their misery, and to stir them up to embrace the blessings of salvation, the greater part of mankind would rest satisfied with their state, till the opportunity for improving it was irrevocably lost. God therefore sends forth his servants to “preach the Gospel to every creature,” and commands them to “lift up their voice as a trumpet.”]

This too has its origin in the great atonement—

[If, as some contend, the year of our Lord’s death was the year of Jubilee, the coincidence was indeed very singular and important. But, however this might be, certain it is, that, “without shedding of blood, there could be no remission;” nor, till our Lord had expiated the sins of the whole world, could the Gospel be universally proclaimed. But no sooner was his sacrifice offered, than God was reconciled to his guilty creatures; and from that time must the commission given to his Apostles be dated. A very few days had elapsed, when they sounded the Gospel trumpet in the ears of that very people who had crucified the Lord of glory; and had the happiness to find thousands at a time “brought from the bondage of corruption into the glorious liberty of the children of God.” Thus clearly was the connexion marked between the atoning sacrifice of Christ, and the deliverance of sinners that was purchased by it.]

But the agreement between the two is yet more manifest,

  II.      In the blessings conveyed by them—

The privileges imparted by the jubilee were many and of great value—

[There was, in the first place, an universal exemption from every kind of agricultural labour. None were either to reap the produce of the last year, or to sow their land with a view to a future crop; but all were to gather from day to day what had grown spontaneously; and every person had an equal right to all the fruits of the earth. A better mode of improving their time was provided for them: public instruction was to be given to all, men, women, and children: in order that none, however their education had been neglected, might remain ignorant of God, and his law. Now also debts, in whatever way they had been contracted, and to whatever amount, were to be freely remitted. But, besides these privileges which were common to other sabbatical years, there were others peculiar to the year of jubilee. If any persons had, by their own voluntary act, or by the inexorable severity of some creditor, been sold, they were to receive their liberty, and to be restored to their families, as soon as ever the appointed trumpets should sound. Yea, if they had formerly possessed an inheritance in the land, they were to be instantly reinstated in the possession of it: so that in a moment they reverted to their former condition, with all the advantage of their dear-bought experience.]

Analogous to these are the blessings imparted by the Gospel—

[Varying their order, we shall first mention the forgiveness of sins. Though the debt we owe to God exceeds all possible calculation, it is all freely, and for ever remitted, as soon as ever the Gospel trumpet is heard, and its glad tidings are welcomed to the soul. Our bondage to sin and Satan is reversed; so that nothing shall ever lead us captive, provided we assert our liberty, and claim our privilege: being made free by Christ, we shall be free indeedi. And, notwithstanding we have sold out heavenly inheritance, and alienated it for a thing of nought, yet are we called to take possession of it: we are restored to our father’s house; we are brought again into the family of saints and angels; and, with our title to heaven, have the enjoyment of it renewed. Now too are we commanded to rest from all the works of the law, and from all the works of the flesh; and, every one of us, to subsist from day to day upon the bounties of divine grace. As we sowed them not, so neither are we to reap them as our own, but to receive them on the same footing as the poorest and meanest of the human race; all of us being alike pensioners on the divine bounty. Nor are we to lay up in store of what God gives us; but every day to gather our daily bread. To all these blessings is added that of divine instruction: as we are taught how to improve our leisure, so are eyes given us to see, and ears to hear, and hearts to understand: and henceforth it is to be our daily labour to “grow in grace and in the knowledge of our Lord Jesus Christ.” Such are the blessings bestowed by the Gospel; nor can any unworthiness in us deprive us of them, provided we thankfully accept them as the purchase of Christ’s blood, and the gifts of his grace.]

  INFER,

  1.      In what way it is that sinners are to be converted to God—

[The priest might have expostulated with the Jewish debtors or bond-slaves on the folly of their past conduct; but it was the sound of the trumpet alone that could bring them to liberty. So we may represent to sinners the evil of their past ways, and denounce against them the judgments threatened in the word of God; but it is the sweet voice of the Gospel alone that will enable them to throw off their yoke, and lead them to the enjoyment of eternal glory. This is told us by the prophet; who, speaking of the conversion of the world in the latter day, says, “In that day the great trumpet shall be blown, and they shall come who were ready to perish, and shall worship the Lord in the holy mount at Jerusalem.” O that this were duly considered by all who go forth as the Lord’s ambassadors! It is not to preach a scanty morality that we are called; but to publish the glad tidings of a full and free salvation; a salvation founded in the blood of Christ, and suited to those who are weeping for their sins. Behold then, “this is the accepted time; this is the day of salvation:” now the trumpet sounds in our ears; let us all arise, and bless our Deliverer; and improve the privileges so richly bestowed upon us. Then, when the last trumpet shall sound, and the time, which God has fixed for the redemption of his purchased possession, “shall be fully come,” we shall be claimed by him as his property, his portion, his inheritance for ever.]

  2.      How solicitous is God to counteract the folly and wickedness of man!

[A subordinate end of the Jubilee was, to counteract the cupidity of some, and the prodigality of others. But it is a very principal end of the Gospel to remedy the miseries, which men have entailed upon themselves. Well might God have said to the whole human race, “Ye have sown the wind, and ye shall reap the whirlwind:” but instead of that, He says, “Ye have sold yourselves for nought, and ye shall be redeemed without money:” “I have no pleasure in the death of a sinner: turn ye, turn ye, why will ye die?” Let not then these gracious declarations reach our ears in vain; Behold, “the year of the Lord’s redeemed is come:” “the perfect law of liberty” is now proclaimed: the Lord himself now preaches “deliverance to the captives, and the opening of the prison to them that are bound:” he says to the prisoners, “Go forth and shew yourselves.” The Lord grant that none may put from them these words of life, or receive this grace of God in vain!]

  3.      How blessed are they who embrace the glad tidings of the Gospel!

[We can easily conceive the blessedness of one, who is in an instant restored from poverty and cruel bondage to the possession of liberty and affluence. But who can estimate aright the happiness of those who are freed from the curses of the law, the fears of death, the bondage of sin, and the damnation of hell? Who can fully appreciate the joy of a trembling and condemned sinner, who by the sound of the Gospel is enabled to call God his father, and heaven his rightful inheritance? Well does the Psalmist, in reference to this very ordinance or the Jubilee, exclaim, “Blessed are the people that know the joyful sound.” Surely there is no state on earth to be compared with this. May we seek it as our supreme felicity; and may we all enjoy it as an antepast of heaven!]

CXLII

THE SABBATICAL YEAR

  Lev. 25:20–22.

And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then will I command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store.

MANY of the commands of God to his people of old appear to be mere arbitrary impositions, without any other use than that of subjecting their wills to his. But I doubt whether there be one single law that will fairly bear this construction. The reasons of many are not known to us, and perhaps were not fully understood by the Jews themselves: yet we cannot doubt but that if God had been pleased to explain them fully to us, we should have seen as much wisdom and goodness displayed in those which are at present unintelligible to us, as in others which we understand. The command to give rest to the land every seventh year, when the extent of country was so disproportionate to its population, must appear exceeding strange to those who have not duly considered it. The generality of persons would account for it perhaps from its being conducive to the good of the land, which would be too much exhausted, if it were not permitted occasionally to lie fallow. But this could not be the reason: for then a seventh part of the land would most probably have been kept fallow every year, and not the whole at once. Moreover, it would not have been suffered to produce any thing which would tend to counteract the main design; whereas all the seed that had been accidentally scattered on it during the harvest, was suffered to grow up to maturity. Nor can the idea of lying fallow be applied with any propriety to the olive-yards and vineyards, which, though not trimmed and pruned that year, were suffered to bring all their fruit to maturity. We must look then to some other source for the reasons of this appointment. Those which appear the most probable and most important, it is the object of this discourse to set before you.

The ordinance itself is more fully stated at the beginning of the chapter: and it was given,

  I.      To remind them that God was the great Proprietor of all—

[In the verse following the text. God says to his people, “The laud is mine.” And it was his: he had dispossessed the former inhabitants, and had given it to his own people, assigning to every tribe its precise district, and to every family their proper portion. This they would have been likely to forget in the space of a few years: and therefore, as the great Proprietor, he specified the terms on which he admitted them to the possession of his land, reserving to himself the tithes and first-fruits, and requiring the whole to be left uncultivated and common every seventh year. Thus the people would be reminded from time to time that they were only tenants, bound to use the land agreeably to the conditions imposed on them.

Instructive as this thought was to them, it is no less so to us. Indeed, we should never for one moment lose the remembrance of it. “The whole world is mine,” says God, “and the fulness thereof.” Nay more, our very “bodies and spirits are hisc:” and consequently, all that we are, and have, should be used for him, and be entirely at his disposal. Of what incalculable benefit would it be to have our minds duly impressed with this truth! How would it lay the axe to the root of all those evils which arise within us from the diversity of our states and conditions in the world! Pride in the attainment of earthly things, anxiety in the possession, and sorrow in the loss of them, would be greatly moderated — — — Instead of being agitated with the keen sensibilities of an owner, we should feel only a subordinate interest, like that of a steward: we should be neither elated with prosperity, nor depressed with adversity, but in every change should be satisfied, if only we were sure that we had done our duty, and that no blame attached to us.]

  II.      To keep them from earthly-mindedness—

[When our corn and wine are multiplied, we are apt to be thinking how we may treasure them up, rather than how we shall employ them to the honour of God. To counteract this sordid disposition, God provided, that, when he had given his people the richest abundance, they should think only of the temperate and grateful use of it, and not of amassing wealth. By this ordinance he said to them, what he says to us also, “If riches increase, set not your hearts upon them.” He would have us live above this vain world; and not, when running for such a prize, be “loading our feet with thick claye.” If we could have the reasons of God’s dispensations fully revealed to us, I have no doubt but that we should find that he has this end in view, when he sends us one bereavement after another: he does it, I say, that we may learn to “set our affections on things above, and not on things on the earth” — — —]

  III.      To lead them to trust in him—

[Like the rich fool in the Gospel, they would have been ready to say, “Soul, thou hast much goods laid up for many years; eat, drink, and be merry.” But God is jealous of his own honour. He will not endure that we should “say to gold, Thou art my hope; or to the fine gold, Thou art my confidence.” Indeed, he not only denounces against such conduct his heaviest judgments, but sets forth in most beautiful terms its practical effects — — — The cares of this world are as thorns and briers, which choke the seed which God has sown in our hearts, and prevent it from bringing forth any fruit to perfection. They also weigh down the spirits, and oftentimes prove an insupportable burthen to the soul: whereas the person who has learned to confide in God, is always happy: “he knows in whom he has believed,” and is assured that “he shall want no manner of thing that is good.” Hence David not merely affirms that such persons are happy, but appeals to God himself respecting it; “O Lord God of hosts, blessed is the man that trusteth in thee.” This was the state to which God designed to bring his people of old; and in it he would have all his people live, even to the end of the world. “I would have you,” says he, “without carefulness:” “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God; and the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus.”]

  IV.      To make them observant of his providential care—

[When they saw that the sabbatical year was at hand, how forcibly would they be struck with the provision which God had made for it! They would have “three years” to live on the produce of one single year. But when they saw their barns overflowing with the produce of the earth, and their presses bursting out with new wine, methinks they would say, This is the hand of God: we will love him; we will serve him; we will trust in him: we will shew, that we are not insensible of all his love and kindness.

Such sentiments and conduct would tend exceedingly to exalt and honour God; and would conduce very much to the happiness of all. We are apt to think that there is great comfort annexed to the idea of wealth and plenty: but the comfort which a poor man has in receiving his pittance as from the hand of God, far outweighs all that the rich ever felt in their unsanctified abundance — — — The more we enjoy God in the creature, the more we enjoy the creature itself — — —]

  V.      To typify the felicity of heaven—

[Canaan was an acknowledged type of heaven: and this ordinance fully represented the blessedness there enjoyed. All the land was common during the seventh year; and every person in it, whether rich or poor, a native or a foreigner, had an equal right to every thing in it. None were to assert an exclusive claim to any thing: none were to reap or treasure up the fruits of the earth: but all were to participate with equal freedom the bounties of heaven. What a delightful picture does this give us of that blessed state, in which there will be no distinction of persons, no boast of exclusive rights, no want of any thing to the children of God: but all will have a fulness of joy at God’s right hand, and rivers of pleasure for evermore! — — — Even in the Church below there was a little of this, when the disciples had all things common, and none said that any thing he possessed was his own; but in the Church above, this will universally prevail, and endure to all eternity.]

  This subject, in its different bearings, affords ample matter of INSTRUCTION to,

  1.      The doubtful and undetermined Christian—

[The Jews were required to sacrifice their worldly prospects for the Lord: and were threatened, that, if they did not obey this ordinance, God would expel them from the land. This threatening too was executed in the Babylonish captivity, according to the number of sabbatical years which they had neglected to observe. Shall Christians then be backward to exercise self-denial, or to sacrifice their temporal interests for their Lord and Saviour? Let them not hesitate between duty and interest: the calls, though apparently opposite, are indeed the same: if we sacrifice any thing for the Lord, he will repay us an hundred-fold. If we will lose our lives for his sake, we shall find them: but if we will save them here, we shall lose them in the eternal world.]

  2.      The careful and worldly-minded Christian—

[If the Jews, whose principal rewards were of a temporal nature, were taught not to place their affections on earthly things, how much less should we! It is really a disgrace to Christianity, when persons who profess godliness are as anxious after this world as those who have no prospects beyond. Yet how common is this character! Happy would it be for them if they would study our Lord’s sermon on the mount; and learn from the very birds of the air to live without anxiety for the morrow. Not that they should neglect their earthly business, whatever it may be: but, in the habit and disposition of their minds, they should “be content with such things as they have,” and realize the prayer which they profess to approve, “Give us day by day our daily bread!”]

  3.      The fearful and unbelieving Christian—

[On the command being given respecting the observance of the sabbatical year, some are represented as asking, “What shall we eat the seventh year?” Now thus it is with many Christians, who are anticipating evils, and questioning with themselves what they shall do under such or such circumstances? and fearing, that, if they proceed in the way of duty, they shall not be able to stand their ground. But the answer to such persons is, “Sufficient for the day is the evil thereof.” We have no right to anticipate evils; at least, not so to anticipate them as to distress ourselves about them. All that we need to inquire, is, What is the way of duty? True, to carnal minds we may appear to act absurdly, and to thwart our own interests: but the path of duty will always be found the path of safety. God is the same God as ever he was: and, if he call us to exercise faith on him, he will never disappoint us. Justly did Jesus reprove his disciples for fearing, when they had him in the same vessel with them. Let us remember, that he is embarked with us, and that they who trust in him “shall not be ashamed or confounded world without end.”]

  4.      The humble and believing Christian—

[Did you ever, when exercising faith in God, find yourself disappointed of your hope? Did he ever leave you or forsake you? If the command have appeared formidable at a distance. have you not always found that your strength was increased according to your day, and that His grace was sufficient for you? Have you not found also, that, though your obedience might be self-denying, it has always been productive of happiness? In short, are you not living witnesses of the truth and faithfulness of your Lord? Go on then, and be examples of a holy self-denying obedience. Prefer the performance of duty before worldly prospects, how lucrative soever they may appear: and let it be seen in you. what it is to “live by faith on the Son of God, who has loved you, and given himself for you.”]

CXLIII

GOD’S PROMISES TO PENITENTS

  Lev. 26:40–42.

If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, end that also they have walked contrary unto me: and that I also hare walked contrary unto them, and hare brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity; then will I remember my covenant with Jacob, and also my covenant with Isaac, and alto my covenant with Abraham will I remember; and I will remember the land.

WE are apt to feel a jealousy respecting the divine mercy, as though a free and full exhibition of it would cause men to make light of sin. But the inspired writers seem never apprehensive of any such effects. In the passage before us God has set forth his promises to his people, if they should continue obedient to them; and the most tremendous threatenings, in case they should become disobedient. Yet even then, though he foreknew and foretold that they would depart from him and bring upon themselves his heavy judgments, he told them, that, if even in their lowest state they should return to him with humiliation and contrition, he would restore them to his favour, and to the land from whence they should have been expelled. What encouragement the pious Nehemiah derived from these declarations, may be seen in the prayer he offered: in which he reminded God of them, and sought the accomplishment of them to his nation in a season of deep distress. May the contemplation of them be attended with similar effects to our souls, while we consider,

  I.      What is that repentance which God requires—

We find in the Scriptures a great variety of marks whereby true repentance may be known: but we shall confine our attention to those which are set forth in the text. It is there required,

  1.      That we should acknowledge our guilt—

[Our fathers’ sins, as well as our own, are just grounds of national humiliation: in the repentance that is purely personal, our own sins, of course, are the chief, if not the exclusive, sources of sorrow and contrition. But our sins should be viewed in their true light, not as mere violations of our duty to man, but as acts of hostility against God. Sin is “a walking contrary to God,” or, in other words, a wilful, persevering, habitual opposition to his holy will: nor do we ever appreciate our own character aright, till we see our whole lives to have been one constant scene of rebellion against God — — — Even adultery and murder, though so directly militating against the welfare of society, were considered by David as deriving their chief aggravations from this source; “Against Thee, Thee only, have I sinned,”]

  2.      That we should justify God in whatever judgments he may inflict—

[Though we think ourselves at liberty to “walk contrary to God,” we do not consider him as at liberty to “walk contrary to us,” but murmur and repine if at any time he punish us for our iniquities. But whatever judgments he may have inflicted on us, we must say, “Thou hast punished us less than our iniquities deserved” — — — We should even view his denunciations of wrath in the future world as no more than the just desert of sin; and be ready to acknowledge the justness of the sentence, if we ourselves be consigned over to everlasting misery on account of our sins — — — I know that, when we consult only our proud reasonings on the subject, it is hard to feel entirely reconciled to the declarations of God respecting it: but a sight of sin in its various aggravations will silence us in a moment, and compel us to cry out, “Lord God Almighty, true and righteous are thy judgments!”]

  3.      That we should be thankful, for any dispensation that has been the means of “humbling our uncircumcised hearts”—

[This is one of the most decisive evidences of true repentance. Nothing but real contrition can ever produce this. We may submit to afflictive dispensations with a considerable degree of patience and resignation, even though we have no just view of our guilt before God: but we can never be thankful for them, till we see that sin is the greatest of all evils, and that every thing is a mercy which leads us to repent of sin. Till we are brought to this, we can never be truly said to “accept the punishment of our iniquity.” We must accept it as a fatherly chastisement, a token of love, a blessing in disguise: we must say from our hearts, “It is good for me that I have been afflicted “— — —]

These marks sufficiently characterize the repentance which God requires. We now proceed to mark,

  II.      The connexion between that and the exercise of mercy—

It is strange that any should imagine repentance to be meritorious in the sight of God. Our blessed Lord has told us, that obedience itself can lay no claim to merit; and that “when we have done all that is commanded us, we should confess ourselves unprofitable servants.” Who does not see that an acknowledgment of a debt is a very different thing from a discharge of that debt; and that, if a condemned criminal be ever so sorry for his offences, and acknowledge ever so sincerely his desert of punishment, his sorrow cannot cancel the debt which he owes to the laws of his country; much less can it give him a claim to great rewards? It is not then on a ground of merit, that God pardons a repenting sinner. Nevertheless there is a connexion between repentance and pardon: there is a meetness and suitableness in the exercise of mercy towards the penitent;

  1.      On God’s part—

[Repentance glorifies God, as much as any action of a creature can glorify him. It expresses an approbation of his law, and of the penalties annexed to it: it exalts the goodness and mercy of God, by the hope which it entertains of ultimate acceptance with him. There is not any perfection of the Deity which repentance does not honour — — — Hence Joshua said to Achan, “My son, give glory to the Lord God of Israel, and make confession unto him.”]

  2.      On the part of the penitent himself—

[If a man were pardoned without repentance, he would feel little, if any, obligation to God: and would be ready to commit the same iniquities again, from an idea that there was no great enormity in them. But when a person is truly penitent, he admires and adores the riches of that grace that is offered him in the Gospel — — — and, having tasted the bitterness of sin, he is desirous to flee from it, as from the face of a serpent — — —]

Hence it is that so great a stress is laid on repentance, in the text: “If they be humbled, then will I pardon:” then I can do it consistently with my own honour; and then will they make a suitable improvement of the mercy vouchsafed unto them.—It will be profitable yet further to inquire into,

  III.      The ground and measure of that mercy which penitents may expect—

[The expressions in the text are very peculiar. Thrice is mention made of that covenant which God made with Abraham, and renewed with Isaac and Jacob. And wherefore is this repetition used, but to shew that that covenant is the ground and measure of all God’s mercies towards us? As far as it related to the Jewish nation, it assured to them the enjoyment of the promised land. But it relates also to the spiritual children of Abraham; and assures to them all the blessings of grace and glory. It is that covenant whereby God engaged that” in Abraham’s Seed should all the nations of the earth be blessed.” Of that covenant Christ was the Mediator and Surety. He undertook to fulfil the conditions of it, that we might partake of its benefits. These conditions he did fulfil: “he made his soul an offering for sin;” and now claims the accomplishment of the promise, that “he should see of the travail of his soul and be satisfied.” This covenant God remembers on behalf of penitent transgressors; and all his engagements contained in it he will perform. It is not because penitents deserve mercy, that he will impart it to them, but because he has promised it in that covenant: and for the very same reason will he impart unto them all the blessings of salvation. All the riches of his glory shall be given them, because they lay hold of that covenant, and look to him to approve himself faithful to his own engagements — — —]

  As an IMPROVEMENT of this subject, we would suggest to you two things:

  1.      Be thankful that you are yet within the reach of mercy—

[The state represented in the text is such as might be thought altogether hopeless. But God says. “If THEN they be humbled, and they then accept the punishment of their iniquity, He will even then remember his covenant.” Surely this shews us that none should despair of mercy, but that, whatever be our state of guilt or misery, we may yet “cry unto God, even as Jonah did, from the belly of hell.” But how many are there who are now beyond the reach of mercy! God does not say. that, if we cry unto him in another world, he will regard us. No: we shall then cry in vain for “a drop of water to cool our tongues.” O that we might improve this day of grace, this day of salvation! — — —]

  2.      Have especial respect unto the Covenant of Grace—

It is to that that God looks: and to that should we look also. It is that alone which is the real ground of all our hopes. This matter is by no means sufficiently understood amongst us: we do not consider, as we ought, the stupendous plan of salvation revealed to us in the Gospel. If we saw more clearly the nature and necessity of the covenant which God entered into with his only dear Son for the redemption of a ruined world, we should form a far better estimate of the malignity of sin, and of our obligations to the mercy of God. Beloved brethren, remember this covenant, both for the humiliation and encouragement of your souls. Independent of that, you must expect nothing: but by pleading it before God. you shall obtain what “neither eye hath seen, nor ear heard, nor heart conceived” — — —]

NUMBERS

Numb. 5:29.

Numb. 6:21.

Numb. 6:28–27.

Numb. 9:21–23.

Numb. 10:29.

Numb. 10:35, 36.

Numb. 11:10–13.

Numb. 11:23.

Numb. 11:27–29.

Numb. 12:8, 9.

Numb. 14:4, 5.

Numb. 14:6–9.

Numb. 14:20, 21.

Numb. 14:24.

Numb. 14:44.

Numb. 15:30, 31.

Numb. 15:32–36.

Numb. 15:37–41.

Numb. 16:38.

Numb. 16:48.

Numb. 17:10.

Numb. 19:17–20.

Numb. 20:12.

Numb. 20:27, 28.

Numb. 21:4.

Numb. 21:8, 9.

Numb. 22:18, 19.

Numb. 22:31.

Numb. 23:7–10.

Numb. 23:18–23.

Numb. 23:19.

Numb. 24:5, 9.

Numb. 24:15–17.

Numb. 25:10–13.

Numb. 26:63–65.

Numb. 27:15–21.

Numb. 28:3–10.

Numb. 31:48–50.

Numb. 32:6, 7.

Numb. 32:23.

Numb. 35:24–28.

CXLIV

THE JEALOUSY OFFERING

  Numb. 5:29.

This is the law of jealousies.

MANY ordeals have been devised by man; but they are all superstitious, delusive, cruel, and unjust. But there has been one established by God himself, which was open to no objection. It was appointed for the satisfaction of any who might conceive themselves injured by their wives. The jealous husband might bring his wife to a tribunal, at which the heart-searching God was to be both witness and judge. The process was this—He was to bring his wife to the priest; and with her an offering, not of fine wheat flour, but of barley meal; and that without either oil or frankincense; (the offering being intended to mark her humiliating and afflicted state.) He was then to take some holy water out of the laver, and to mix with it some dust from the floor of the tabernacle: and to repeat to the woman a form of imprecation; to which the woman was to say, ‘Amen, Amen,’ in token of her full consent to every part of it. This curse was then to be written in a book, and washed off again into the vessel that held the water; that so the water might be, as it were, impregnated with the curse. Then the offering was to be waved before the Lord, and part of it to be burnt upon the altar, in token that an appeal was made to God. Then the water was given to the woman to drink; and immediately it was seen whether she had been justly or unjustly accused. If she had been guilty of unfaithfulness to her marriage vows, the curse she had imprecated upon herself came upon her: instantly her belly began to swell, and her thigh to rot; and her shame became visible to all. If, on the contrary, she was innocent, the water she had drunk produced no such effect, but rather a blessing from God came upon her.

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

Its use was two-fold; political, and moral:

  I.      Political—

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

  1.      As a guardian of domestic peace—

[It must almost of necessity happen, that some husband, either through the perverseness of his own temper or the indiscretion of his wife, should feel “a spirit of jealousy” arising within him. Wherever such a thought is indulged, it corrodes, and eats out all domestic happiness; and, especially amongst a people so hard-hearted as the Jews, who were ever ready to put away their wives on the slightest occasions, it would lead to almost an immediate dissolution of the nuptial bonds. The miseries consequent on such hasty divorces may be more easily conceived than described — — — But when a man had the means of redress in his own hands, he would be less willing to indulge suspicion; or, if it arose, he would not suffer it to rankle in his bosom: he would either dismiss it from his mind, or bring it to an issue at once: that if it were justly founded, he might be released from his connexion; or, if unfounded, be delivered from his painful apprehensions.

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

  2.      As a preservative of public virtue—

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

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

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

  II.      Moral—

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

  1.      To convince the sceptical—

[The general notion of mankind is, that God does not attend to their actions: “Tush, the Lord doth not see, neither doth the Almighty regard it,” is the language of every heart — — — But a single execution of this law would carry an irresistible conviction to every mind. It is supposed that the crime committed has been so secret, that no human being, except the guilty persons, were acquainted with it. It is supposed also that no clew for the discovery of it could possibly be found. Behold the issue of this ordeal, and the offending woman justifying that God who had inflicted vengeance on her: could any doubt now remain, whether God see our actions or not; or whether he will suffer sin to pass unpunished? The most determined atheist (if such a being could be found) must, like the worshippers of Baal, be convinced at such a sight, and exclaim, “The Lord, he is God; the Lord, he is God!” “verily there is a God that judgeth in the earth!”]

  2.      To reclaim the vicious—

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

  3.      To comfort the oppressed—

[Where a woman of blameless character was made the victim of her husband’s jealousy, with what holy confidence would she drink the appointed cup, and make her appeal to the heart-searching God! — — — and in what triumph would she depart from the tabernacle, when God himself had borne a public testimony to her innocence! From hence then might every one, whose name the breath of calumny had blasted, assure himself that a time was coming, when God would vindicate his injured character, and cause his righteousness to shine as the noonday. David, under the accusations of Saul, consoled himself with this prospect; and lived to attest the fidelity of God to those who trust in himd; and to recommend from his own experience this remedy to others — — —True, the interposition of God may not, towards others, be so immediate, or so visible, in this world: but, in the world to come, if not before, shall that promise be fulfilled to every servant of the Lord, “Every tongue that shall rise against thee in judgment thou shalt condemn.”]

  We cannot conclude the subject without RECOMMENDING to all,

  1.      To beware of appealing lightly to God—

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

  2.      To stand ready for the final judgment—

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

CXLV

THE LAW OF NAZARITES

  Numb. 6:21.

This is the law of the Nazarite who hath vowed, and of his offering unto the Lord for his separation.

THE Nazarites, in the best times of the Jewish state, were eminently pious. God himself declares concerning them, that “they were purer than snow, and whiter than milk.” The very order itself was instituted by divine appointment, on purpose that they might be blessings to the nation, and preserve the tone of piety and morals from decay. It was a favour to that people that “God raised up of their sons for prophets;” nor was it less so, that he raised up of their “young men for Nazarites.” Some, as Samson and John the Baptist, were separated by God himself even from their mother’s womb; and the express order was given, that from their very birth they should drink no wine, and that no razor should come upon their head. Others perhaps, like Samuel, might be consecrated by their parents from the wombd. But, in general, the separation of themselves to be Nazarites was altogether voluntary and for a fixed time. The custom continued even to the apostolic age. St. Paul himself seems to have completed the vow of Nazariteship at Cenchrea: and when there were four men performing it at Jerusalem, he, in order to remove prejudice from the minds of those who thought him adverse to the law of Moses, united himself with them, bearing part of the charges attendant on that vow, and conforming himself in every thing to the prescribed ritual. The law respecting them is contained in the chapter now before us: and, agreeably to the arrangement made for us in our text, we shall consider it as containing,

  I.      Their vows—

The particulars of their vow are here minutely detailed:

[They separated themselves for a season to an extraordinary course of attendance upon God. During that season they were not to touch any wine, or grapes either moist or dried. They were not to cut their hair, or to approach any dead body, or to mourn even for a father or a mother. If, by any unforeseen accident, a person should fall down dead near them, or a corpse be brought nearly into contact with them, they were to shave their head, and offer both a burnt-offering and a sin-offering (to atone for the pollution they had contracted), and were to begin again the term of their separation, the whole that had passed having been rendered null and void.]

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

[It seems that the order of Nazarites was intended to prefigure Christ, who, though not observant of the laws relating to that order, was from eternity consecrated to the service of his God, not only by the designation of his Father, but by his own voluntary engagement, and completed the course of his obedience till he could say, “It is finished.”

But we have no doubt respecting the design of God to exhibit to us in the Nazarites a pattern for our imitation. The appointment itself has ceased with the law: “the believing Gentiles” are expressly told that they “are not required to observe any such thing.” But, though the form has ceased, the substance remains. We are called to consecrate ourselves unreservedly to God. This is our duty, and our privilege. “We are not our own; we are bought with a price;” and therefore bought, “that we may glorify God with our bodies and our spirits, which are his.” Every one amongst us should subscribe with his hand, and say, “I am the Lord’s”— — — We need not literally abstain from wine; but we should shew a holy superiority to all the pleasures of sense. We may enjoy them, because “God has given us all things richly to enjoy:” but we should not seek our happiness in them, or be at all enslaved by them; or value them any further, than we can enjoy God in them, and glorify him by them. The same indifference should we manifest also in relation to the cares of this life. We may mourn indeed, but never indulge that “sorrow of the world, which worketh death.” Having God for our portion, the loss of all earthly things should be comparatively but little felt — — — We are not called to that singularity of dress which marked the Nazarites to public view: but surely we are called not to be conformed to every idle fashion, or to be running into all the absurdities which characterize the votaries of this world. A Christian should despise such vanities, and “be no more of this world, than Christ himself was of the world” — — — From pollution of every kind we should stand at the remotest distance: we should “have no fellowship with the unfruitful works of darkness,” but “be purged from dead works to serve the living God.” What caution, what holy fear should we maintain! What dread of dishonouring our Lord, and walking unworthy of our holy profession! Surely we should “abstain even from the appearance of evil,” and labour to “be pure as God himself is pure” — — — If at any time, through weakness or inadvertence, we contract pollution, we must not think to proceed as if we had done nothing amiss: no; sin, of whatever kind, must be repented of: for, if it be continued in, it will infallibly destroy us. We must, like the Nazarite, instantly apply ourselves to the atoning sacrifice of Christ, and seek remission through his precious blood. Yea, like him too, we must renew our dedication of ourselves to God, just as if we never had been devoted to him before. This is the safest way, and by far the happiest. If we stand doubting and questioning about our former state, it may be long before we come to any comfortable conclusion: but if we leave the consideration of past experiences, or use them only as grounds of deeper humiliation, and devote ourselves to God again as we did at the beginning, we shall most honour the mercy of our God, and most speedily attain renewed tokens of his favour — — —]

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

  II.      Their offerings—

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

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

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

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

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

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

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

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

  APPLICATION—

[The term, Nazarite, imports separation: and though, as has been observed before, the ordinances relative to Nazarites are no longer in force, their duties, in a spiritual view, are obligatory on us. St. Paul says, “Come out from among the ungodly, and be separate, and touch not the unclean thing; and I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” You remember too it was observed, that “God raised up young men to be Nazarites.” O that the young amongst us would be foremost in the surrender of themselves to God! How would the world be benefited! how would God be glorified! — — — With respect to females, a vow of theirs, if not allowed by their father or their husband, was made void; so that they could not separate themselves, as Nazarites, without the permission of those who had the control over them: but there is no such controlling power now, none to prevent a surrender of our souls to God: the answer to any opposing authority must be, “We ought to obey God rather than men.” Let nothing then keep us from executing the purposes which God has inspired; but let us, both old and young, “yield up ourselves as living sacrifices unto God, assured that it is no less a reasonable, than it is an acceptable, service” — — —]

CXLVI

GOD WILL BLESS HIS OWN ORDINANCES

  Numb. 6:28–27.

On this wise ye shall bless the children of Israel, saying unto them, The Lord bless thee, and keep thee: the Lord make his face to shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace. And they shall put my name upon the children of Israel, and I will bless them.

THE exercise of benevolence is that which every child of God should cultivate to the uttermost: but ministers above all should consider it as the distinguishing badge of their office: they are compelled indeed sometimes to “use sharpness;” but whether they rebuke, or whether they exhort, they should be actuated by nothing but a principle of love. Under the law, it was a very important part of the priestly office to bless the people; and God prescribed a form of words to be used by Aaron and his sons in the discharge of that duty: nor can any words better express the scope and end of the Christian ministry. If the people be brought to receive abundant communications of grace and peace, and to surrender up themselves entirely to God, a minister can desire nothing more in this world; his labours are well repaid. To promote this blessed end, we shall,

  I.      Explain the words before us—

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

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

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

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

[To “put the name of God upon them” is, to challenge them as “his portion, the lot of his inheritance.” This every minister must do in most authoritative terms; and not only claim them as his property, but excite them with all earnestness to surrender up themselves to his service. Nor shall their exhortations be lost; for God will accompany them “with the Holy Ghost sent down from heaven;” and the people, constrained by a divine impulse, shall say, “I am the Lord’s.” Moreover, in their intercessions for the people, they are also to urge this plea with God on their behalfg. Thus are they to strengthen the connexion between God and them; and to promote that fellowship with God, which is the end, as well as means, of all spiritual communications.]

Having thus explained the general import of the words, we shall,

  II.      Notice some truths contained in them—

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

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

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

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

[The very words, which the priests were commanded to use, directed the attention of all to God himself; nor could the frequent repetition of Jehovah’s name fail to impress the most careless auditor with a conviction, that the blessing could come from God alone. Perhaps too the mystery of the Holy Trinity might be intimated in these expressions; since it is certain that we, under the clearer light of the Gospel, are taught to look to the Father, Son, and Holy Ghost, as the distinct, though united, authors of all spiritual goodm. We ought indeed to reverence God’s ministers as the authorized dispensers of his blessings; but we must look for the blessings themselves to God alone; and endeavour to exercise faith on the Father as the fountain of them, on Christ as the channel in which they flow, and on the Holy Spirit as the agent, by whose divine energy they are imparted to the soul. At the same time we should remember the obligation which these mercies lay us under to devote ourselves entirely to the service of our gracious and adorable Benefactor.]

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

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

CXLVII

THE JOURNEYS OF ISRAEL REGULATED BY GOD

  Numb. 9:21–23.

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

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

  I.      The use of this discipline to them—

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

  1.      To shew them what they were—

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

Now the particular dispensation mentioned in my text had a strong tendency to elicit these unholy feelings. For sometimes the cloud moved by day; at other times it commenced its motions by night: and the whole people were compelled to follow it immediately, or to be left behind. Sometimes it continued its course for days and nights together without intermission; at other times it stopped for days, and months, and even a whole year together, without ever moving from its place. These inequalities greatly irritated their rebellious spirit. On one occasion, we are told, “they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting-place for them.” from whence it is evident, that they found no resting-place during those three days. And what was the effect of this upon their impatient minds? They so murmured against the Lord, as to provoke him greatly to anger. Moses says, “The people complained: and displeased the Lord: and the Lord heard it; and his anger was kindled: and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp.” On another occasion, when “they had journeyed from Mount Hor, by the way of the Red Sea, to compass the land of Edom,” we are told, “the soul of the people was much discouraged because of the way. And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt, to die in the wilderness?” Nor were their evil passions less called forth by the long suspension of their movements. A whole year without any progress was a severe trial to their impatient minds, when a less space than that had sufficed to bring them from the brick-kilns of Egypt to the borders of the promised land. Had nothing occurred to try them, they would never have “known what spirit they were of;” but, when such frequent occasions were administered for the discovery of their evil dispositions, it was impossible but that they must see and acknowledge that they were indeed “a rebellious and stiff-necked generation.”]

  2.      To shew them what they should be—

[In this respect, the discipline here used was admirably calculated to inform their minds.

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

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

The successive orders to proceed or stop would naturally lead them to consider themselves as altogether at God’s disposal, and to seek all their happiness in serving and obeying him. What should they do, but keep themselves in readiness at any time, in any way, to any extent to follow his leadings and fulfil his will?

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

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

  II.      The instruction it conveys to us—

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

  1.      What we may expect from God—

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

But we must be careful not to form wrong notions respecting the guidance which we are authorized to expect. The Jews lived under a dispensation, the blessings whereof were chiefly carnal: but we live under a dispensation which is altogether spiritual: “We walk by faith, and not by sight.” It is not by any thing obvious to the senses that God will guide us; but by his word and Spirit. His word is the one rule by which we are to walk. There is not any thing we are bound to do, but we may find it there; nor any thing contained in that blessed volume, but what, according to our ability, we are bound to do. Every thing must be referred “to the Law and to the testimony;” and agreeably to that must we more in all things. We are not to expect the Holy Spirit to direct us by any impulses unconnected with the word. To be looking for visions, or impressions of any kind independent of the word, is to delude our own souls. The way by which the Holy Spirit will guide us is this: He will sanctify the dispositions and desires of our souls, and thus enable us to “discern good from evil, and light from darkness.” He will give us “a single eye: and then our whole body will be full of light.” Then we shall be prepared to understand the word; and be enabled and inclined to follow it: and in this way he will fulfil his promise, that we “shall hear a voice behind us, saying, This is the way; walk ye in itp.” This is exactly what he has taught us to expect: “The meek he will guide in judgment, the meek he will teach his way:” the judgment shall be rectified, in the first instance, by the influence of the Holy Spirit; and then shall the way of duty be made clear before our face; the word becoming, not only “a light to our feet in general, but a lantern” to our every step.]

  2.      What we should render to him—

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

We should exercise dependence without anxiety—submission without murmuring—obedience without reluctance.

We should depend on him without anxiety. We should leave God altogether to “choose our inheritance for us,” and to “appoint the bounds of our habitationt.” We should consider ourselves as entirely under his care and guidance, as a child is under the direction of his father: and, being assured of his fatherly regards towards us, we should “cast our care altogether upon him.”

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

We should obey him without reluctance. We must not inquire whether his commands be pleasing to flesh and blood, or not: we must be anxious only to know what his will is: and then, though it be to march at midnight, or to continue our journey for many wearisome days and nights together, or to be kept by his providence in a state of inactivity for years, we should rise to the occasion, and endeavour to approve ourselves to him as faithful and obedient children.

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

  ADDRESS—

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

CXLVIII

MOSES’ INVITATION TO HOBAB

  Numb. 10:29.

And Moses said unto Hobab, the son of Raguel the Midianite, Moses’ father-in-law, We are journeying unto the place of which the Lord said, I will give it you. Come thou with us; and we will do thee good; for the Lord hath spoken good concerning Israel.

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

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

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

  I.      The invitation—

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

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

[There is “a land of which God has said, I will give it you.” And it is a good land; “a land flowing with milk and honey;” a land “where you shall eat bread without scarceness;” and enjoy “a rest” from all enemies, and from all labours, for evermore. Towards that land all the Israel of God are journeying: they consider this world as a wilderness, in which they are pilgrims and sojourners; and the object of every step which they take in it is, to advance nearer to their desired home. Let every one of us join himself to them. Let us estimate aright the inheritance prepared for us — — — Let us lose no further time in commencing our journey towards it — — — Let us engage in the pursuit of it with all the ardour that the object requires — — — And let us “fear, lest a promise being left us of entering into it, any of us should even seem to come short of it.”]

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

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

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

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

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

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

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

  II.      The arguments with which it is enforced—

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

  1.      What benefit will accrue to yourselves—

[Truly, “God has spoken good respecting Israel.” He calls them his children, his first-born, his peculiar treasure above all the people upon the face of the earth. And whatever can conduce to their present and eternal happiness, he promises them in the richest abundance. Both in their way, and in their end, they shall be truly blessed. What a catalogue of blessings is assigned to them in the space of a few verses! yet they relate to this world only, and are but faint shadows of the blessings which God will pour out upon their souls. As for the glory prepared for them in a better world, what tongue can utter it? what heart can conceive it? The very throne of God is not too exalted for them to sit on; nor the kingdom of God too rich for them to possess.

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

  2.      What benefit you will confer on others—

[Every one that gives himself up wholly to the Lord, strengthens the hands and encourages the hearts of God’s chosen people. Death is from time to time thinning the ranks of the Lord’s armies: and if they were not recruited by voluntary enlistment, they would speedily disappear. But all who accept the invitation become soldiers of Christ, and engage to fight manfully the Lord’s battles. All such persons also are “witnesses for God” amongst an atheistical and rebellious people, whom they practically “condemn,” as “Noah condemned the world” by constructing the ark in the midst of them. As lights too in a dark world, they are of great service; for they “hold forth the word of life” to those who would not otherwise behold it; and are “epistles of Christ, known and read” of thousands, who, but for such instructors, would remain for ever ignorant of his will.

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

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

  ADDRESS—

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

[Our blessed Lord, both in the Old and New Testament, says, “Look unto me,” “come unto me,” “follow me.” But yet, strange as it may appear, we for the most part consider these invitations no more than a mere empty sound; or, if we regard them at all, we satisfy ourselves with vain excuses for refusing them. But, if we wonder at Hobab for proposing to go back, after all that he had seen and heard, what shall be said of us, if we resist all the gracious invitations of the Gospel, after all that we have seen and heard in the New Testament? He was a Midianite by birth and by profession too, whereas we name the name of Christ, and profess ourselves his followers. Let us remember, that the invitation, rejected once, may be lost for ever; and that the Master of the feast, when he hears your vain excuses, may send his invitations to others, and decree that you “shall never taste of his supper.”]

  2.      Those who having once accepted it are disposed to turn back—

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

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

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

CXLIX

MOSES’ PRAYER AT THE REMOVAL AND RESTING OF THE ARK

  Numb. 10:35, 36.

And it came to past, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel.

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

  I.      In times of trial—

It is not to be expected that we should pass through this wilderness without meeting with manifold trials in our way. The Church of old had much to contend with; and so must every individual that advances towards the heavenly Canaan — — — But our help is in God: and to Him we must look,

  1.      In earnest prayer—

[Prayer is the appointed means of obtaining succour from above: and it shall prevail when urged with fervent importunity — — — The uplifted hands of Moses prevailed against Amalek more than Joshua’s sword: nor can we doubt but that, in all their journeys, the Israelites owed much of their safety to his continual intercession. Without prayer the whole Christian armour would leave him open to the assaults of his enemies: but, with it, he is altogether invincible — — —]

  2.      In humble trust—

[However numerous or powerful our enemies may be, we must remember, that “He who dwelleth on high is mightier.” “If He be for us, none can with any effect be against us.” With His help “a worm shall thresh the mountains” — — — It is manifest that Moses never doubted for a moment the all-sufficiency of Jehovah: nor should we: but, like David in the most perilous circumstances, we should banish all unbelieving fears with this thought, “The Lord is in his holy temple; the Lord’s throne is in heaven” — — —]

  3.      In confident expectation—

[Moses did not pray as to an unknown God, but as to a God whom by experience he knew to be “abundant in goodness and truth.” Thus we should have our expectations raised: we should ask in faith, persuaded and assured that “God will do more for us than we can either ask or think” — — — If we were “not straitened in ourselves,” we should not find ourselves straitened in our God.]

Similar to this should be our conduct,

  II.      In seasons of rest—

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

  1.      As our only safeguard—

[Moses never deemed himself secure but under the divine protection. Hence he was as anxious to have God present with his people in their resting-places, as in their removals. We too, though apparently in peace, must remember, that “the roaring lion which seeketh to devour us”never rests; he is ever going about, and ready to “take advantage of us” to our ruin. In God, and in him alone, is our safety. If He guide us, we shall not err: if He uphold us, we shall not fall: if He be a wall of fire round about us, we may bid defiance to all the assaults of earth and hell — — —]

  2.      As our supreme happiness—

[At no time should we suffer ourselves to rest in created enjoyments: they are then only conducive to real happiness, when we can enjoy God in them. All, without him, is but “as the crackling of thorns under a pot” — — — To have his presence in the ordinances, and in the closet, and in our own hearts, this is life, this is peace, this is “joy that is unspeakable and glorified.” This therefore we should covet beyond all created good; and every moment that we are bereft of this, we should consider as lost to all the great ends and purposes of life — — —]

  ADDRESS—

  1.      Those who are ignorant of God—

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

  2.      Those who indulge unbelieving fears respecting him—

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

  3.      Those who enjoy his presence—

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

CL

INORDINATE DESIRE PUNISHED

  Numb. 11:10–13.

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

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

  I.      The sin of Israel—

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

[They wanted flesh to eat, that they might gratify their palates; and were so vexed for want of it as to “weep in all their tents.” To excuse these inordinate desires, they complained, that they were emaciated by subsisting only on such insipid food as God had provided for them. They invidiously compared their state in Egypt with their present state; omitting all which they had suffered there, and magnifying the comforts which they had there enjoyed — — — Thus they misrepresented both their past and present condition, that they might the better conceal their ingratitude, and justify their complaints.]

This was nothing less than a contempt of God himself—

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

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

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

When we reflect on the exceeding baseness of this conduct, we shall not wonder at,

  II.      The grief of Moses—

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

[He not only complained to God, but in reality complained of God himself. God had appointed him to lead that people to the land of Canaan. This should have been considered by him as a singular honour: but he complained of it as a burthen. Not that he would ever have complained of it, if the people had walked worthy of their high calling: but when they were dissatisfied and rebellious, it seemed to him as if all his labour had been in vain. Had he been their natural father, he would have thought it reasonable enough that he should take the oversight of them: but when he had no other relation to them than that which was common to all, he deemed it a hardship to have so great a charge committed to him; and he begged that God would release him from it by taking away his fife — — — Alas! what is human nature when it comes to be severely tried! — — —]

But from this we learn some very important lessons—

We learn what the ministerial office is—

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

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

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

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

  III.      The displeasure of God—

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

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

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

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

Suffer ye then, Brethren, a word of EXHORTATION—

  1.      Guard against the contagion of bad example—

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

  2.      Cultivate a contented spirit—

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

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

[Moses himself staggered at the promise, when God said, that all the people should feed on flesh for a whole month: but God said to him, “Is the Lord’s hand waxed short? Thou shalt see now whether my word shall come to pass unto thee or notm.” His promises to us also are “exceeding great and precious,” both in relation to our bodies and our souls — — — Let us never presume to “limit the Holy One of Israel,” as though any thing which he has promised, were either too great, or too good, for him to give. The trials which he sends us, are often sent on purpose that we may see the exceeding riches of his grace in our deliverance. For temporal things, let us depend entirely on his good providence; and for spiritual things, on his all-sufficient grace. In Christ Jesus there is a fulness of all that we can want; and “out of his fulness we may all receive” from day to day — — —]

CLI

GOD’S WORD SURE

  Numb. 11:23.

And the Lord said unto Moses, It the Lord’s hand waxed short? Thou shalt see now whether my word shall come to pass unto thee, or not.

IN reading the history of the Israelites, we cannot fail of being struck with the wonderful display of God’s patience and forbearance towards them. No displays of love and mercy on his part would satisfy them. They were always murmuring, and wishing that they had never come out of Egypt at all. It was a small matter in their eyes that they were supplied with manna from the clouds from day to day: they must have flesh to eat; and so intense was their desire after that gratification, that they actually wept before God, whole families of them, throughout the camp, saying, “Give us flesh, that we may eat.” Nor was Moses himself blameless in this matter: for though he did not in the least participate with them in their inordinate desire for meat, he questioned God’s power to give them meat: and it was this unbelief of his which brought forth from Jehovah the reproof which we have just read, and which will be the subject of our present discourse.

In this reproof we see,

  I.      The evil of unbelief—

It is the most common of all evils—

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

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

It is also the most specious of all evils—

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

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

[There is no grace so highly honoured of God, as faith; nor any evil so reprobated by him, as unbelief. Other evils are acts of rebellion against his authority; but this rises against every one of his perfections. It doubts his wisdom, his power, his goodness, his love, his mercy; yea, it questions even his veracity; and reduces the infinite Jehovah to a level with his own creatures; insomuch that Balaam, when checking the vain hopes of the king of Moab, could find no language more appropriate than this: “God is not a man, that he should lie; or the son of man, that he should repent. Hath he said, and shall he not do it? Hath he spoken, and shall he not make it good?” What an indignity he considers it, is plain from his very answer to Moses: “Is the hand of the Lord waxed short? Thou shalt see whether my word shall come to pass or not.” This is no slight rebuke: it is similar to that which he gave to Sarah, when she doubted whether she should ever bear to Abraham the promised child: “Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? Is any thing too hard for the Lord?” How Zacharias was reproved for his unbelief in the temple, you well knowf. And amongst all the provocations which the Israelites committed in the wilderness, this was the one which God laid most to heart: “How oft did they provoke him in the wilderness, and grieve him in the desert! Yea, they turned back, and tempted God, and limited the Holy One of Israel: they remembered not his hand, nor the day when he delivered them from the enemy.”]

Finally, it is the most fatal of all evils—

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

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

  II.      Its proper antidote—

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

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

[Had Moses only called to mind the wonders which God had already wrought for his people, he would not have “staggered at the promise” that was now given. Nor shall we doubt the certainty of any promise whatever, if we bear in remembrance what God has already done. It is for this end that God himself refers us to all his wonders of creation, providence, and redemption. Of Creation, he speaks thus: “Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding.” So, in reference to his Providence: “Wherefore, when I came, was there no man; when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? Behold, at my rebuke, I dry up the sea; I make the rivers a wilderness; their fish stinketh, because there is no water, and dieth for thirst. I clothe the heavens with blackness, and make sackcloth their covering.” So also respecting Redemption, St. Paul expressly tells us that God’s particular design, in converting and saving him, was, to shew to all future generations his power to save, and to cut off all occasion for despondency from the whole world: “For this cause I obtained mercy, that in me first (in me, the chief of sinners) God might shew forth all long-suffering, for a pattern to them who should hereafter believe on him to life everlasting.” It is in this view that the knowledge of the Holy Scriptures is of such infinite benefit to the soul: for when we see what God has already done, it is almost impossible to doubt his power to effect whatever in his mercy he has promised to us.]

  2.      Reflect on his veracity, as unalterably pledged—

[When did God ever violate his engagements? His word has been pledged for many things; and has been questioned of mankind: but when did he abstain from fulfilling it? He said to our first parents in Paradise, “In the day that ye eat of the forbidden tree, ye shall die.” No, says the tempter, “Ye shall not surely die.” But whose word proved true? Satan’s? or the Lord’s? Again, to the antediluvians, God said that he would destroy by water every living creature, except what should be contained in the ark. During the building of the ark, the scoffers were lavish enough of contempt. But did God’s word fail, either in relation to those who were to be saved, or to those who were doomed to perish? The destruction of Sodom, the captivities of Israel and Judah, the sending of the Messiah, the establishment of the Redeemer’s kingdom in the world, furnished plenty of matter for doubt, before they were accomplished: but they all came to pass in their season, according to the word of God. For the captives who were restored to Judea from Babylon, it was said, “that if they would continue there, and be obedient to the king of Babylon, they should be preserved in peace and safety: but that if, through fear of the king of Babylon, they should flee to Egypt for safety, they should all perish.” And, when they would not be persuaded to remain there, but would go to sojourn in Egypt, the Lord sent this word to them: “All the remnant of Judah that are gone into the land of Egypt to sojourn there, shall know whose word shall stand, theirs or mineo.”

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

The truth is, that “it is easier for heaven and earth to pass away, than for one jot or tittle of God’s word to fail.” “He cannot lies:” “he cannothe he cannot deny himself.” He could as soon cease to exist, as he could falsify his word in any one particular. And, if we could only bear this in remembrance, we should never give way to unbelief, or doubt the accomplishment of any thing which the Lord God hath spoken.]

  ADDRESS—

  1.      Those who doubt the fulfilment of God’s promises—

[Who amongst us is not conscious of great defects in this particular? Who, in trying circumstances, has not found it difficult to cast all his care on God, as caring for him; and has not rather been ready to say with David, “I shall one day perish by the hands of Saul?” Who, whilst he has professed to call God his Father, has been able habitually to walk before him with the same confidence that a child places in his earthly father? Yet this is our duty: and it is a shame to us that we find the performance of it so difficult. But let us remember what a God we have to do with; how “merciful and gracious; and how abundant in goodness and truth:” and let us “never stagger at any of his promises through unbelief; but be strong in faith, giving glory to God.” And if, according to the views of sense, there be no hope, “let us against hope believe in hope;” and rest assured, that “whatever God has promised, he is both able and willing to perform.”]

  Those who question the execution of his threatenings—

[Men will dissuade us from regarding, as we ought, the sacred oracles; and will venture to place their own word in opposition to God’s. Your own heart, too, will be apt to suggest, “I shall have peace, though I walk after the imagination of my own evil heart.” But what God said to Moses, he says to us: “Thou shalt know whether my word shall come to pass unto thee or notx.” Go on; listen to your carnal advisers; let them tell you that there is no need to give yourselves up to God; and that you may be the servants both of God and Mammon at the same time. Go on; and take their word in preference to God’s; and wait to see “whose word shall stand, theirs or his.” But remember, that if, unhappily for you, God’s word shall take place, and that threatening be executed, there will be no room left for repentance: your state will be fixed, and that for ever. Choose ye, then, whom ye will believe, and whom ye will serve: and, if ye be truly wise, shut your ears against the assurances of an ungodly world, and say, in reference to them all, “Let God be true, and every man a liar.”

CLII

JOSHUA’S ENVY REPROVED

  Numb. 11:27–29.

And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them. And Moses said unto him, Enviest thou for my sake? Would God that all the Lord’s people were prophets, and that the Lord would put his Spirit upon them!

EXPERIENCE proves that eminent situations are atttended with manifold anxieties; and that rulers, though envied by their subjects, often feel a weight of care which is burthensome in the extreme. Moses was supported in his office by God himself, who confirmed his authority by many signal and miraculous interpositions: yet even he complained, “I am not able to bear all this people alone, because it is too heavy for me.”

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

Let us consider,

  I.      The principle he indulged—

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

  1.      A common principle—

[Few are conscious of it in themselves; but all see the operation of it in their neighbours. There is not any evil in the heart of man more universally prevalent than this. “It is not in vain that the Scripture saith, The spirit that dwelleth in us lusteth to envy.” We may see in Cain, in Joseph’s brethren, in Saul, and in all the rulers of the Jewish Church, that this disposition is natural to manc. Infants at the breast have been seen to feel its malignant influence, when another has been permitted to participate what they have deemed their exclusive right. There is no age, no situation, exempt. Even those who possess the most, as well as those who are wholly destitute, are open to its assaults — — —]

  2.      An active principle—

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

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

  3.      A deep-rooted principle—

[One would suppose that religion should presently and entirely extirpate this principle: but it is not so easily rooted out. We find it working in persons who profess to have a zeal for God; yea, in persons also of whose piety we cannot doubt. The disciples of John were alarmed for the honour of their master, when they heard that Jesus had more disciples than hee: and the Apostles themselves forbade a person to persist in the work of casting out devils, because he did not attach himself to them. This was the very spirit by which Joshua was actuated: he was afraid lest the honour and influence of Moses should be weakened by others rising into popularity around him. Of course, this disposition is not wilfully indulged by any who truly fear God: but it is so rooted in the heart, that all have need to be on their guard against it.]

The hatefulness of such a principle may be seen by,

  II.      The reproof it met with—

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

  1.      His fidelity—

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

  2.      His zeal—

[The glory of God was that which was uppermost in the mind of Moses: and if that might but be advanced, he was quite indifferent whether his own honour were eclipsed or not. He well knew, that these two men “could have nothing except it were given them from above; and that if God had conferred on them the gift of prophecy, he would overrule the exercise of it for his own glory. Instead therefore of wishing to repress it in them, he would have been glad if every person in the camp had possessed it. What a noble spirit was this! how worthy of universal imitation! It was precisely thus that St. Paul rejoiced, when “Christ was preached of contention.” He knew the motives of the preachers to be bad; but he knew that God would render their ministrations subservient to the increase of the Redeemer’s kingdom: and therefore, however their conduct might affect his influence, he did, and would, rejoice. Thus, beloved, should we be glad to see the Redeemer’s interests advanced, whoever be the instruments, and whatever be the means. This consideration should be paramount to every other; and we should say, with John, “Let me, and my party, decrease, so that Christ and his kingdom may but increase.”]

  3.      His love—

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

  To IMPROVE this subject, we would recommend to you two things;

  1.      Examine well your own principles—

[Do not hastily conclude that your principles are right, even though you do not know that they are wrong; but search and try your ways, and maintain a godly jealousy over your own hearts. The Apostles themselves, on more occasions than one, “knew not what spirit they were of.” Who amongst us does not see the blindness of others in relation to their principles? Pride, and ostentation, and vanity, and envy, and malice, and a thousand other evils, are visible enough to others, when the persons influenced by them give themselves credit for very different motives. Doubtless, at times, this is the case with all of us. If indeed envy become in any respect a governing principle in our hearts, our religion is altogether vain. Let us therefore watch our own spirits, and be thankful to any friend, who, like Moses, will “point out to us a more excellent way.”]

  2.      Take diligent heed to the word of God—

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

CLIII

AARON AND MIRIAM REPROVED

  Numb. 12:8, 9.

Wherefore were ye not afraid to speak against my servant Moses? And the anger of the Lord was kindled against them: and he departed.

WHEN men are angry, we may often, and with reason, doubt, whether there be any just occasion for their displeasure: but when we see Almighty God expressing indignation, we may always ask with confidence, “Is there not a cause?” It is no slight degree of anger which God manifests in the passage before us. And what could be the reason? We are told that “Aaron and Miriam spake against Moses because of the Ethiopian woman whom he had married.” But this seems only to have been, if not a fictitious, at least a secondary, reason. (It must be strange indeed if they now began to be displeased with a thing which they knew to have been done many years, and which had never, in that instance, been disapproved by God.) The true reason, I apprehend, was, that they were offended at his not having consulted them about the seventy persons whom he had selected to bear a part of his burthen with him: and it is possible enough that they might ascribe this to his wife’s influence. They thought, that, as God had spoken by them as well as by Moses himself, Moses should have treated them with more respect. (This is precisely the way in which many, yea and good people too, are prone to act. If overlooked in any instance wherein they think they had a right to be consulted, they forget all the distinguishing honours which they already enjoy, and become querulous on account of the supposed slight which is cast upon them — — —) Of this complaint Moses took no notice; but meekly passed it over in silence. (Herein he shews how unreasonable murmurers and complainers should be treated. Would to God we were more like him in this particular! If querulous objections be met by passionate answers, contentions soon arise; whereas silence, or “a soft answer, would turn away wrath.”) But the less anxious we are to vindicate our own character, the more readily and effectually will God interpose for us. “He heard,” though Moses was as one that heard not; and he immediately summoned the offenders before him, in their presence vindicated the character of his servant Moses, and smote Miriam with a leprosy: and though, at the request of Moses, he restored her to health, yet he ordered her to be put out of the camp for seven days; and thus exposed to shame the persons, who, through the pride of their hearts, had arrogated to themselves an honour which belonged not to them.

On account of the importance of these subordinate circumstances, we have dwelt upon them somewhat longer than usual. But it is not our intention to enlarge any more on them: we wish rather to turn your attention to the great and leading points contained in the words of our text. In them, God expostulates with Aaron and Miriam for presuming to speak against Moses. Now Moses sustained a variety of characters; in reference to which the words before us may be differently understood. As he was a civil magistrate, they shew God’s anger against those who resist the magistracy. As he was a teacher of God’s word, they shew how God is offended with a neglect of his faithful ministers. And, as he was a representative of our great Lawgiver and Redeemer, the Lord Jesus Christ, they shew what indignation God will exercise against those who either openly reject, or secretly despise, his only dear Son.

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

  I.      Who oppose the civil magistrate—

[Magistrates are appointed of God to bear a portion of his authority; and they are invested with it, that they may be a terror to evil-doers, and a protection to the good. To these we are to be subject, not reluctantly through fear of their displeasure, but willingly, and for conscience sake: and “if we will resist them, we shall receive to ourselves damnation.” Both temporal and eternal judgments must be expected by us if we rebel against the constituted authorities. Nor is it of open and avowed rebellion only that we speak, but of murmuring and complaining against them without just and great occasion. This was the fault of Aaron and Miriam; “they were not afraid to speak against” the person, whom God had ordained to be “king in Jeshurun.” Persons of this class are invariably represented by God himself as enemies to HIM. “Presumptuous are they, says he, and self-willed, and are not afraid to speak evil of dignities.” They take liberties with earthly potentates, which the first archangel dared not to take with Satan himselff. It would be well if religious people were sufficiently on their guard respecting this. We have seen, during the French Revolution, great multitudes even of them drawn after Satan; and the supporters of civil government traduced by every opprobrious epithet: and though the generality of these deluded people have seen their error, yet the necessity for cautioning you on this head has not ceased. That the rights of people are very different in different countries, is certain; and that rulers may so conduct themselves, as totally to destroy the compact between them and their subjects, is also certain: but it is no less certain, that religious people, above all, should be “the quiet in the land,” and should ever conform to that solemn injunction, “Thou shalt not speak evil of the ruler of thy people.”]

  II.      Who disregard the ministers of the Gospel—

[Those who minister in holy things are ambassadors from God, and speak to the people “in Christ’s stead.” Their word, as far as it accords with the inspired volume, is “to be received, not as the word of men, but as the word of God himselfi:” and whatever, in the name and by the authority of God, they bid you to observe, that you are bound to observe and do. It is true, that ministers are “not lords over God’s heritagel,” neither have they any “dominion over your faith:” yet it is also true, that in things pertaining to God they are invested with a divine authority: they “are over you in the Lordn:” they “have the rule over you, and you are to obey them, and submit yourselves:” and if, while “they labour in the word and doctrine, they rule well, they are to be counted worthy of double honourp” What shall we say then to those who despise the ministers of God, and that too in proportion to their fidelity? This we must say, that “in despising us, they despise both Christ, and the Father who sent him:” and their opposition to such ministers is felt by God as opposition to himselfr; such opposition too as will meet with a dreadful recompence in the day of judgment. What Moses had said and done, was by the direction and authority of God: and it was at the peril of the greatest people of the land to contradict and oppose him.]

  III.      Who neglect the Lord Jesus Christ—

[Moses, as the head of the Church and people of God, certainly prefigured the Lord Jesus Christ. The very encomiums here passed on Moses by God himself, are such as of necessity lead our minds to Christ. Was Moses a prophet far superior to all others? Christ is that Prophet of whom Moses was only a shadow, and whom all are commanded to hear at the peril of their soulsu. Was Moses faithful in all God’s house as a servant? Christ is that Son who presides over his own housey. Was Moses the meekest of all men upon the face of the earth? Christ is he whose unparalleled meekness is our great encouragement to learn of him. In reference to Christ therefore, the expostulation in our text has tenfold weight. O, who must not be afraid to speak against HIM, or to entertain so much as a thought contrary to HIS honour?

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

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

  ADDRESS—

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

CLIV

APOSTASY DEPRECATED

  Numb. 14:4, 5.

And they said one to another, Let us make a captain, and let us return into Egypt. Then Moses and Aaron fell on their faces before all the assembly of the congregation of Israel.

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

Let us consider the circumstances here recorded; and,

  I.      The proposal made by the people—

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

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

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

The result of such misrepresentations and misconceptions is but too likely to appear amongst you at no distant period. You will not in a formal manner actually appoint a captain over you, because every one can act for himself, without any combination with others; but that many of you will be like-minded, in relation to this matter, is greatly to be feared; and that you will even justify the measure as wise, saying, “Is it not better that we go back again to the world?”]

But let us turn our attention to,

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

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

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

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

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

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

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

CLV

THE PEOPLE MURMURING AT THE REPORT OF THE SPIES

  Numb. 14:6–9.

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

WHEN actions originate in an evil principle, however specious they be, the motives from whence they proceed cannot long be hidden: a thousand things in the course of tune will arise to elicit truth, and to discover the principles which we fondly hoped to conceal. The proposal of sending spies to search out the land, appears, from the first verse of the preceding chapter, to have been first made by God; but in fact it arose from the Israelites themselves: the whole body of the people took a lively interest in it, and came, by their representatives at least, to request that Moses would accede to it. Moses, taking it as a symptom of their readiness to go and possess the land, was highly delighted with it; and consulted God respecting it. God, knowing the thoughts of their hearts, and seeing that their faith in him was not so strong but that they needed to have it confirmed by further testimony, consented; just as the Baptist did to his disciples, when they wanted to ascertain whether Jesus were the Christ: he bore with their weakness, and permitted them to seek conviction in their own way. But when the spies “brought up an evil report of the land which they had searched,” the people instantly betrayed their unbelieving fears, and drew from Caleb and Joshua the remonstrance which we have just read.

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

  I.      The remonstrance itself—

Let us examine,

  1.      The occasion of it—

[The spies who were sent, were twelve in number, one from every tribe. Of these, no less than ten agreed in representing the land as unconquerable. The inhabitants, they said, were giants, in comparison of whom they themselves were but “as grasshoppers; and they dwelt in “walled cities” that were impregnable. They represented too the climate as so unhealthy, that “the land ate up its inhabitants.” (God had, according to his promise, sent either hornets, or some kind of plague, to destroy the people before them; and this they turned into a ground of dis–couragement!) The goodness of the land indeed they could not deny; because they had brought such a sample of its fruits, as was a clear poof of its luxuriant fertility. On hearing the report, the congregation gave way to utter despondency: they “wept the whole night:” they wished they had “died either in Egypt, or in the wilderness:” they complained that God had brought them thither on purpose to destroy them: they declared it would be better for them at once to return to Egypt; and they actually appointed a captain over them, to lead them thither.

What “madness is there in the heart of man”! Who would conceive it possible, that that whole nation should so soon forget all their past deliverances, and form so strange a resolution as that of returning to Egypt? This was an expedient more impracticable in its nature than the conquest of Canaan, and more dreadful in its consequences than death itself upon the field of battle — — — Yet such is the effect of discontent: it magnifies every difficulty; undervalues every enjoyment; and rushes upon evils greater than those which it attempts to shun.]

  2.      The manner—

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

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

  3.      The matter—

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

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

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

  II.      The use we should make of it—

In the Epistle to the Hebrews (chapters 3 and 4) the Apostle traces the correspondence between the events we are considering and the duties of Christians in all ages. He shews that Canaan represented the rest which remains for us; and he cautions us against falling short of it through unbelief, as that people did. Hence it is evident that the address delivered to them by Joshua and Caleb may with great propriety be made to us: at least, we may take occasion from it,

  1.      To excite your desires—

[Justly did these remonstrants, who themselves “had searched the land,” declare it to be good, “an exceeding good land.” And are there not those amongst us, who by faith have searched the heavenly land, and already tasted its delicious fruits? Is not the sealing influence of the Spirit said to be “the earnest of our inheritance?” And may we not from the first-fruits of the Spirit which we have already received, judge in a measure what the harvest shall be? May we not at least take upon us to affirm that heaven is a good, an exceeding good land? Yes, truly, “it flows with milk and honey;” yet while it affords abundance to all, it gives satiety to none — — — How can that land be otherwise than good, which was prepared by God the Father from the foundation of the world, purchased for us on the cross by the blood of his dear Son, and secured to us by the gift of the Holy Ghost, whose office it is to fit us for it, and to preserve us to it? — — — How can that be otherwise than good, which is emphatically called “Emmanuel’s lando,” as being the place where our adorable Saviour displays the full radiance of his glory, and communicates to every one, according to the measure of his capacity, all the fulness of his richest blessings? — — — In whatever view we contemplate it, we cannot but see, that it is worthy of our utmost exertions, and will amply repay all that we can do, or suffer, in the attainment of it.]

  2.      To animate your hopes—

[Unbelief will say to us exactly what the people said to each other on this occasion; “Were it not better for us to return to Egypt? Let us make a captain, and let us return to Egypt.” “When we were in the world, we enjoyed its pleasures, which now we have exchanged for pain and trouble. When we turned our backs upon the world, we imagined that we should experience nothing but ease and happiness under the protection of our God; but, behold, here are constant difficulties and trials to be encountered, and such too as we can never surmount: it were better therefore to return to our former state, and to leave events to God, who is too merciful to exclude any of his creatures from his heavenly kingdom.” But, beloved, why should any of you be discouraged by your trials and conflicts? Have you not ONE on your side, who is able to make you “more than conquerors over all your enemies?” “If God be for you, who can be against you?” Multiply the number and power of your enemies a thousand-fold, and you need not fear them. Only, “Be strong in the Lord and in the power of his mightq:” and know, that, though you are but as a worm, you shall, through, his almighty aid, be enabled to “thresh the mountains” — — —]

  3.      To direct your exertions—

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