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efficacy that transcends all conception. It has reconciled God to a guilty world: and, when sprinkled on the hearts of men by faith, it fills them with "a peace which passeth all understanding." And as Moses, in the quality of God's high-priest, sprinkled the blood both upon the altar and the people, so does our "great High-Priest," the Lord Jesus, now sprinkle his blood for us before the throne of God, and sprinkle it also on our hearts, whensoever we go to him for that purpose. The covenant too itself is continually exhibited to us as sprinkled with his blood; so that we may be certain that God will fulfil it to us in all its parts. If only we accept it, and rely upon it, all its blessings shall be ours, both in time and in eternity.] 3. The acceptance of it—

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

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

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

Ezek. xxxvi. 25-27.

that we may be accepted with the publican, and not be rejected with the Pharisee.

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

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

1. Behold the covenant itself

[It is "ordered in all things and sure:" there is not a want which a human being can feel, for which ample provision is not made in it. And it is free for every creature under heaven. Whatever you may have been in times past, you may at this moment partake of all the blessings of this covenant, if only you be willing to receive them freely, and without reserve. On the other hand, if you disregard this covenant, and "count the blood of it an unholy thing," "there remains no other sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation to consume you." God has shut you up to this, and enjoined it unto you by an irreversible decree. Receive it therefore, and live; reject it, and perish.] 2. Behold the blood of the covenant

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

What comfort too does it convey to the soul! Look on that blood, thou doubting Christian, and then say whether God will not fulfil all the promises that he has ever made: say whether, in such a mode of ratifying his covenant, he has not

provided "strong consolation for all who flee to the refuge set before them" in the Gospel.

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

XCVII.

A SIGHT OF GOD IS A FEAST TO THE SOUL.

Exod. xxiv. 11. They saw God, and did eat and drink. GOD is every where present, but no where visible, unless he please to draw aside the veil, and reveal himself to us. It is in heaven alone that his unveiled glory is continually seen. There have however in former times been many occasions whereon he has discovered himself to men, sometimes in human, sometimes in angelic form, and sometimes in a bright appearance, in which no similitude could be traced, and of which no representation can be made. The manifestation of which the text speaks, seems to have been of the last kind. It was vouchsafed to a great many persons at once: and while they beheld his presence, they feasted before him.

In discoursing upon this interesting event, we shall notice,

I. Their vision

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

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

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

:

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

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

Such a vision is now vouchsafed to us under the Gospel

[We shall not indeed behold God precisely as they did; for such visions have long since been discontinued. But there is a spiritual view of the Deity, which we may, and must, partake of; and which, we are authorized to say, was typified by the vision before us. In the Epistle to the Hebrews, the

a ver. 4.

b Heb. ix. 18-23.

c ver. 10.

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

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

II. Their feast

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

They feasted on their sacrifice in the divine pre

sence

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

d Heb. ix. 18-23. e 2 Cor. iv. 6.

f Gen. xxxii. 30.

This is the meaning of the words preceding the text. h Gen. xxxi. 54.

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