1. A readiness to confess him

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

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

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

spirit. But proceed we must in obedience to our God; and if called to an account for it by any human authority whatever, our answer must be, "Whether it be right to hearken unto you more than unto God, judge ye; for we cannot but do what is commanded us by our God."]

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

1. To prosecute the inquiry—

I have

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

brethren. So in a few more hours may the most thoughtless amongst you be consigned over to the jaws of death, by the hands of an angry and avenging God. Oh! may God awaken you to your condition ere it be too late! and may you be found of that party, of which God himself is the acknowledged and eternal Head!]

2. To enforce the direction

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

CVII.

MOSES INTERCEDES FOR ISRAEL.

Exod. xxxii. 31-33. And Moses returned unto the Lord, and said, Oh! this people have sinned a great sin, and have made them gods of gold! Yet now, if thou wilt forgive their sin— ; and if not, blot me, I pray thee, out of thy book which thou hast written. And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. WELL may it be said, "Lord, what is man?" Truly "his goodness is as a morning cloud, and as

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

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

I. The sin of Israel

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

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

a Exod. xx. 4, 23.

frivolous and even false excuses". Well might Moses lament before God, "Oh! this people have sinned a great sin!"]

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

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

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

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

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

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

II. The intercession of Moses

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