must it be, to appear in the number of that | salvation to Israel, Resignation to the di guilty crowd, without being able to escape unnoticed in the crowd! vine will, according to them, is imperfect, till a man can cheerfully and deliberately prefer his own everlasting damnation to all the joys of heaven, if the higher interests of public good, and the glory of God can be thereby promoted. This, to some visionary minds, may have a specious appearance of a more sublime piety: but it is both unnatural and unscriptural; and therefore is not piety at all. As it has fallen in my way, and as this text in Moses has been connected with a famous passage in the New Testament of similar import, I will take the liberty to speak at soine length, and with much plainness, upon the subject; it being a principal object in the plan of these Lectures to unfold and recommend the religion of the Bible; that is, the religion of good sense, to the neglect of all human systems, and all useless speculations, which have not an obvious foundation in scripture and reason, and which do not obviously tend to promote human virtue and happiness. The scene that follows is one of those from which we turn away our eyes in anguish, or which we contemplate in silent horror and astonishment-Thousands of criminals falling at once by the hands of their brethren! The sons of Levi destined to shed the blood of many victims, to make atonement for the guilty-called to the dreadful ministry of offering up part of the guilty themselves, a sacrifice to justice to make atonement for the rest! Mark how the courage of one man has roused that of many. A whole tribe has fortitude sufficient to follow in a cause, wherein not one man was found daring enough to profess himself a leader. This is one motive, among many, to aim at being singularly good. Mark the timidity of conscious guilt. Levi was the least numerous of all the tribes; but, engaged in the cause of God and truth, the myriads of offending Israelites shrink from their attack, or fall down before them. Mark how dreadful is the brow of justice roused to vengeance. "Consecrate yourselves to-day to the Lord, even every man upon his son, and upon his brother, that he may bestow upon you a blessing this day."* What a night of hor-lated to serve any one purpose of religion, ror and remorse must have succeeded a day of impiety, madness, and slaughter! What an awful to-morrow, the day of reckoning, to follow that dismal night! Now, we hesitate not a moment to affirm, that the doctrine attempted to be built on the united texts of Moses and of Paul, has not the foundation of the prophet and of the apostle to rest upon; and that it is not calcu wisdom, or virtue. The passage in the New Testament alluded to, is that of the great apostle of the gentiles, and runs thus, "For I could wish that myself were accursed from But the case, though dangerous, is not Christ, for my brethren, my kinsman, acdesperate, while there is a Moses to inter-cording to the flesh."* It is too well known cede. Has my offended Father so much tenderness left, as to upbraid, to reprove, to chastise me? His displeasure, though depressing, is not intolerable; but silent anger, resentment that neglects, that shuns, that leaves me to myself, is a burthen too heavy for me to bear. If God vouchsafe to speak to me, though in thunder; to answer me, though from the whirlwind; there is hope concerning me. But if he say within himself, "Ephraim is joined to idols, let him alone," then I am indeed lost and undone. to need any proof, that there are in every language, and among all nations of the world, certain modes of expression in common use, which it were unfair to interpret according to the literal import of the words, and which accordingly, if translated into a foreign language, and applied to the modes of thought and expression, used in a different age and country, might convey a meaning very different from the original one, perhaps diametrically opposite to it. Is there a man in his senses, who will pretend to assert that Moses in the The intercession of Moses, in behalf of the wilderness of Sinai, one thousand five hunpeople, now assumes a tone peculiarly ear- dred and fifty years before Christ, affixed nest and affecting. "And Moses returned the same idea to these words, "Blot me, I unto the Lord, and said, Oh, this people have pray thee, out of thy book which thou hast sinned a great sin, and have made them gods written," which a dogmatical maker of sysof gold. Yet now, if thou wilt forgive their tems in France or England in the eighteenth sin: and if not, blot me, I pray thee, out of century thinks proper to affix to them? Is thy book which thou hast written." It is it a certain point that the apostle Paul, and hardly credible that, on this passage, a sys- such a one, mean precisely the same thing, tem of piety has been built so refined as to when the former writes "anathema," and issue in absurdity and contradiction. Moses the latter in the phraseology of his own lanis here supposed, by interpreters of a certain guage, thinks fit to render it by the word complexion, to express the utmost readiness"accursed ?" In truth, both expressions to renounce his eternal salvation for what he evidently are figurative, and can be fully apprehended to be the greater glory of God, understood only by appealing to the genius and if it could be the condition of procuring of the original languages, the spirit of the *Exodus xxxii. 29. † Exodus xxxii. 31, 32. Rom. ix. 3. Exodus xxxii. 32. deemer, and brought within the bond of the covenant of grace." Moreover, Paul does not directly form even this wish: but conditionally, "I could wish," were it lawful for me to form such a wish, and if the granting it could any way contribute to the accomplishment of a purpose so desirable. The sentiment, then, of those mystics, has no warrant either in the language or in the spirit of any of the persons whom God has proposed to us as patterns in scripture. men who use them, and the occasion on truth as it is in my heart; the infidelity of which they are employed. Moses, in a mo- my countrymen after the flesh, is the matter ment, explains what he understands by "the of the deepest concern and regret to me; to book which God had written." For what such a degree, that if it could be the means saith the answer of God to this expostulation? of curing their prejudices, and bringing them "Whosoever hath sinned against me, him to Christ the Redeemer, I care not in what will I blot out of my book."* And what saith estimation I might be held in the church. nistory?"All that generation died in the Let me cease to be an apostle, let me be as wilderness," without being admitted into the one cut off from the society of the faithful, land of promise, according to the original for some atrocious crime; let me be vile and destination of Providence, or as it was "writ-contemptible in the eyes of the world; let ten in God's book." Follow Moses to a simi- but the Israel of God be gathered to the Relar situation on another occasion, and see how he expresses himself; and let the one passage explain the other. The people became discontented with their food at Tabera, and lusted for the provision of Egypt; God was displeased and threatened to consume them; Moses, grieved in spirit, thus presumes to expostulate. "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 burden of all this people upon me? Have I conceived Besides their being unscriptural, what can all this people? Have I begotten them that be more extravagant and unnatural, than thou shouldst say unto me, Carry them in those ranting expressions of one of that thy bosom, (as a nursing father beareth the order?* "Though I were sure of being consucking child) unto the land which thou demned to hell, I would not cease from my swarest unto their fathers? Whence should penitential acts, and from depriving myself I have flesh to give unto all this people? for of all comforts for the love of God. If I am they weep unto me, saying, Give us flesh to be cast into hell, O my God, stay no lonthat we may eat. I am not able to bear allger, make haste, and since thou hast forthis people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness." The expression," Kill me out of hand," is plainly equivalent to that used in Exodus, "Blot me out of the book which thou hast written." What then is the fair meaning and construction of the words of Moses?"Lord, grant the pardon of this people to the prayers of thy servant; who would rather submit to everlasting misery than fail to obtain his request?" Horrid, blasphemous, absurd! No, but nature, piety, and patriotism unite in saying as he does. "Lord, if thy decree against this people may not be reversed; if justice demand their utter extermination, let mine eyes be first closed in peace. Subject me not to the cruel mortification of surviving all my nation, and of enduring the insults and scorn of our enemies. In mercy take me first out of the world, where I should only lead a life of sor-places in Christ Jesus."t row and regret, heavier than death itself." Moses by entreaty obtains a short reprieve The word anathema used by the apostle is for the offenders; but a plain intimation is of the same import with the Hebrew word given that they should not pass wholly unused by Moses. They both denote a person punished. "In the day when I visit, I will or thing devoted, separated by a vow or curse, visit their sin upon them." The meaning one excommunicated and separated from so- of this threatening is fully explained in the ciety. And his meaning is this, "I most sequel. All that generation of men were solemnly protest; God and my own con-blotted out of the book of the living; their science are my witnesses, that I speak the saken me, finish thy work, precipitate me into the bottomless pit." Catharine of Sienna thinks fit to express herself thus on the same subject: "Though it were possible to feel all the torments of devils and damned souls, yet should I never call them pains, so much pleasure would the pure love of God make me to find therein." These are evidently the idle speculations of persons too much at their ease, whom one hour of exquisite torment would bring to their senses, and teach a a sounder divinity. What is the foundation of our love to God? His love to us: the good which he has done to us, and that which we still expect from him. I feel it impossible for me to love one, whose interest or caprice requires that I should be tormented everlastingly. I love the Lord because he hath delivered me from the curse of the law; because he hath saved me from going down to the pit because he "hath raised us up together, and made us sit together in heavenly * Angele de Foligni. Eveque de Meaux Instruct. Pastor. Page 341. † Eph. ii. 6. Exodus xxxii. 34. carcases fell gradually in the wilderness; they were not permitted to see the good land promised to their fathers; plague upon plague overtook them, till they were consumed for their idolatry; of the worshippers of the golden calf not one entered into Canaan. God had hitherto condescended to conduct and defend Israel, in that wonderful symbol of his presence, the pillar of cloud and fire. Provoked by their rebellion, their Protector and Guide withdraws from them, and they are left to pursue their march, through paths of their own choosing. The adage says, "Whom God means to destroy, he first infatuates." Had it run more simply, "Whom God means to destroy, he first forsakes," it had been juster and more consonant to the tenor of scripture. When Jehovah has withdrawn as a friend, he is not far off as an enemy. But what must it have been to one who felt like Moses, to be commanded to proceed to the conquest of Canaan, destitute of the presence and support of God, the glory and the strength of Israel! It was like sending a ship into a tempestuous ocean, without ballast, without a mast or sail, without a rudder or compass, to be driven at the mercy of every blast; and laid under the necessity of sinking in the mighty deep. Moses apprehends the full extent of an attempt so perilous, and deprecates it with all the energy of supplication. He apprehends no ill, save one, that of being deserted of God. He trembles at no foe, but their best friend estranged. The wretched multitude now see their nakedness, and are ashamed. In vain do gold and jewels attempt to hide the deformity of a soul that has lost its innocence. They were not more eager, the other day, to contribute their ornaments to the formation of an idol, than they are now to hide them out of sight, as the monuments of their dishonour. "What fruit have they now in those things whereof they are ashamed!" A face of mourning is seen over the whole camp, and every face is clothed with despair. Direction is given to remove the tabernacle without the camp. A few who had continued faithful, adhere to that divine instrument of protection, and follow it. The cloudy pillar, which, during the period of riot, sedition, and revolt, had in wrath departed, returned to its destined residence, the tabernacle. In the eyes of astonished Israel, Moses enters undismayed into that mansion of divine glory, proceeds to meet God, as a man to meet his friend; renews the conference in the plain, which had been broken off on the mount. The result is, God graciously relents, being mindful of his covenant, and again undertakes the safe conduct of his people, "My presence shall go with thee, and I will give thee rest,"* and all again is peace. And thus conclude the controversies between disobedient and * Exod. xxxiii. 14. gainsaying children, and their tender-hearted, relenting Father. He is not to be " overcome of evil, but overcomes evil with good." But what is this I hear? Moses soliciting for still farther manifestations of the divine perfections? Who had seen, who had heard, who had felt and enjoyed so much of God as he? And yet still he is importunately en treating, "Lord, show me thy glory." O my friends, how many things of God do "angels still desire to look into?" There is "a breadth, and length, and depth, and height, in the love of Christ which passeth knowledge." The response of the oracle to this request, is not less extraordinary than the request itself. "And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. And he said, Thou canst not see my face: for there shall no man see me and live. And the Lord said, Behold there is a place by me, and thou shalt stand upon a rock. And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock; and will cover thee with my hand, while I pass by. And I will take away mine hand, and thou shalt see my back parts; but my face shall not be seen."* This opens a field of meditation too ample to be now entered upon. Let it be reserved for the entire ground of another evening's excursion into the region of scripture: and let us contemplate with wonder the scene which has just passed before our eyes. Does the whole story seem to any one incredible? Let the horrid scene which this great metropolis exhibited not many years ago,t arise upon his recollection. Let him think on the frenzy, which, like a mighty torrent, carried every thing before it: which fired the city, overawed the senate, and threatened the dissolution of all regular government, Who can tell the dire effects which desperate enthusiasm, suddenly bursting out and exciting universal terror and consternation, may produce. Had we not seen it with our eyes, we could scarcely have believed, that consequences so momentous should have issued from a source so contemptible. The resolutions and operations of a lawless multitude are truly formidable. Unopposed, they rush on as an overflowing flood; resisted, they melt away; they are scattered like chaff driven by the wind. Observe, O man, how the most difficult lessons of religion, patience, and forbearance, and forgiveness, are taught thee by the example of the great Jehovah himself. Darest thou to think of vengeance for a petty, a misconceived, and imaginary offence, when thou beholdest the most glorious of all beings, † June, 1780. Exod. xxxiii. 19-23. passing by, blotting out the most heinous, the most unprovoked insults, and when thou hearest him proclaiming his name, "the LORD, the LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, and transgression, and sin?" "Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine: I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good."*"I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you: that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." "Follow on to know the Lord." Expatiate in nature's ample field, and you will find profit and instruction blended with delight. Explore the wonders of eternal Providence, and you will see constant cause to rejoice in the thought that there is a GOD who judgeth and ruleth in the earth. Dive deeper and deeper into those mysteries of grace which "angels desire to look into," and break forth into songs of joy,that "GOD is love." "This is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent."* Now "we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away."† Nature now presents in every plant, in every pebble, mysteries that defy the researches of the wisest and most acute; then "the wayfaring man, though a fool," shall comprehend systems the vastest, most complex, most abstruse. Providence now exhibits an apparent inconsistency and disorder, which confounds the reasoning pride of man; then, God will fully vindicate his ways to man, obviate every difficulty, resolve every doubt, remove every scruple. In scripture "are some things hard to be understood," in our present state of ignorance and imperfection: then, the veil shall be removed, and “we shall see face to face,"-" then shall we know even as also we are known." Then the promised Spirit of wisdom and revelation shall "teach us all things, and bring all things to our remembrance." Then shall he "open" our "understanding," that we may "understand the scriptures.' "Amen, even so, come Lord Jesus !” John xvii. 3. † 1 Cor. xiii. 9, 10. 66 THE greater progress any one has made in our flight, and discern our own darkness by science, the deeper must be his conviction of that "light which is inaccessible and full of his own ignorance and imperfection; and glory." Abraham, the friend of God, in the the higher our attainments in religion, the highest intimacy of that honourable characstronger is the impression of our infinite ter, loses not for a moment the sense of his distance from God. A little knowledge puf- distance and dependence; "Behold now I feth up; but modesty and humility are the have taken upon me to speak unto the Lord, constant attendants on profound wisdom.- which am but dust and ashes."* "O let not Thoughtless men make light of the name, the Lord be angry, and I will speak but this the house, the day of God; but angels "cover once." A voice from heaven reaches his their faces with their wings," when they ears, saying, "Fear not, Abram: I am thy approach his awful presence. Human friend- shield, and thy exceeding great reward." ship admits of freedom and familiarity; but And that instant we behold him prostrate, while the great Jehovah condescends to "dwell with man upon earth, even with him who is of a contrite and humble spirit;" he permits us not to forget, that he is "the high and lofty One, that inhabiteth eternity, whose name is holy." Are we elevated, as on eagle's wings, up to the eternal throne? It is only that we may feel the hand which supports with his face to the ground. Moses, the friend of God, to whom Jehovah revealed more of himself than to any other man, is still but in the outer court of the habitation where God dwells. What he knows has only created a thirst for knowledge; what he has seen has but inspired an earnest desire of * Gen. xviii. 27. † Gen. xv. 1. marked the progress of this growing rival with jealousy; would have attempted to obstruct his advancement; would have repined at the preference given him, to the neglect of his own family. But every selfish, every domestic consideration gives way to the ris ing merits of Joshua, and to the choice and appointment of Heaven. It was equally natural, on the other hand, for a young man like Joshua, who knew that he was destined to rule, to surpass his master, to reach the highest summit of human grandeur; it was natural for such an one to become impatient of authority, to be weary of restraint, to be eager to bring himself forward, and make himself conspicuous: but the son of Nun discovers true magnanimity in cheerfully yield observing Moses and learning of him; in patiently waiting for the time and manner which Providence should choose of exalting him to honour. Moses treats him, and speaks of him, as of a favourite son, rising into eminence and distinction; he behaves to Moses as to a beloved parent, crowned with years and honour, which he hopes to see him long enjoy. These are lessons not taught in the school of the world, where natural affection, decency, and discretion, are daily sacrificed on the altar of pride, selfishness, avarice, and ambition. Joshua, the son of Nun, who was destined to make so distinguished a figure, and to acting the subjection becoming an inferior; in a part so conspicuous and important in the history of Israel, is represented as trained up from his youth in the service of Moses, and in communion with God. We find him in the mount with his master when he went to receive the written law, while the multitude below were polluting themselves with idols. We find him entering with his master into the tabernacle, when it was removed out of the camp, and the glory of the Lord overshadowed it; and there he remained, while Moses returned to confer with the people. Early habits of acquaintance with God, and employment in his service, are youth's best security and preservative against sin, and the surest foundation of honour and usefulness, of distinction and comfort in advanced age. A man must be formed to command by obeying. "Joshua, a young man, departed not out of the tabernacle."* What a severe reproof of that spirit of profligacy and dissipation, that criminal love of pleasure and coldness to intellectual attainments, that irreligion and profanity which characterize youth in general? "His Moses has, by importunity, prevailed that the usual symbol of the divine presence should continue to lead and protect Israel, by the way in which they went to the promised land. In answer to the prayer of faith it is thus promised, "My presence shall go with thee, and I will give thee rest." Spirit is now therefore tranquillized with respect to the people of his charge. God is yet again "for them, and who can be against them?" But his personal acquaintance with God seems only beginning. As if he had It is pleasing to look forward to this good seen nothing of the divine glory in the bush man's latter end, and to observe a career of at Horeb, which burned, but was not conglory supported and adorned by piety; a youth sumed; as if the awful glories of Sinai had of seriousness, fidelity, and usefulness, ripen- been nothing: as if God had not spoken to ing into an advanced life of reputation and him in the tabernacle of the congregation, usefulness; declining into an old age of face to face, "as a man to his friend;" he tranquillity, vigour, and joy and closing in continues to entreat, "Lord, show me thy the well-grounded hope of immortality.-glory!" My friends, if you can rest satisfied Joshua was trained for the camp, in the tabernacle and on the mount, and was prepared to be the great general and statesman, by learning first to be the humble saint and faithful minister. The characters of Moses and of Joshua delightfully illustrate and embellish each other. Moses knew from the beginning that this young man was to be his successor in office; was to finish the work which he had begun; was to have the glory of conquering Canaan, and of establishing Israel there, according to the promises. An ordinary mind would have Exodus xxxiii. 11. with what you know of God, it is a melancholy proof that you know him not. Eternity is too short, the capacity of an angel too limited, "to find out the Almighty unto perfection." What a field of discovery does the vast frame of NATURE present! Supposing, O man, thy duration sufficiently extended, thy understanding sufficiently enlarged, and opportunity afforded thee, equal to thy utmost wish, when couldest thou have made a complete survey of the little globe wherein we dwell; when couldest thou have explored * Exodus xxxiii. 14. |