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[It could not fail but they must sometimes feel their obligations to God for his manifold mercies: and here was a way appointed wherein they might render unto God the honour due unto his name. In the 107th Psalm we have a variety of occurrences mentioned, wherein God's interposition might be seen: for instance, in bringing men safely to their homes after having encountered considerable difficulties and dangers: in redeeming them from prison or captivity, after they had by their own faults or follies reduced themselves to misery: in recovering persons from sickness, after they had been brought down to the chambers of the grave: in preserving mariners from storms and shipwreck in public, family, or personal mercies of any kind. For any of these David says, "Let them sacrifice the sacrifice of thanksgiving, and declare his works with rejoicing."] 2 As supplications for mercies desired

[These might be offered either as free-will offerings, or as vows; between which there was a material difference; the one expressing more of an ingenuous spirit, the other arising rather from fear and terror. We have a striking instance of the former, in the case of the eleven tribes, who, from a zeal for God's honour, had undertaken to punish the Benjamites for the horrible wickedness they had committed. Twice had the confederate tribes gone up against the Benjamites, and twice been repulsed, with the loss of forty thousand men: but being still desirous to know and do the will of God in this matter, (for it was God's quarrel only that they were avenging,)" they went up to the house of God, and wept and fasted until even, and offered burnt-offerings and peace-offerings unto the Lord:" and then God delivered the Benjamites into their hand; so that, with the exception of six hundred only, who fled, the whole tribe of Benjamin, both male and female, was extirpated".

Of the latter kind, namely, the vows, we have an instance in Jonah and the mariners, when overtaken with the storm. Jonah doubtless had proposed this expedient to the seamen, who, though heathens, readily adopted it in concert with him, hoping thereby to obtain deliverance from the destruction that threatened them". And to the particular vows made on that occasion, Jonah had respect in the thanksgiving he offered after his deliverance".

Between the peace-offerings which were presented as thanksgivings, and those presented in supplication before God, there was a marked difference: the tribute of love and gratitude was far more pleasing to God, as arguing a more heavenly frame of mind: and, in consequence of its superior excellence, the

1

k Ps. cvii. 22.
n Jonah i. 16.

ver. 16.

• Jonah ii. 9.

m Judg. xx. 26.

sacrifice that was offered as a thanksgiving must be eaten on the same day; whereas the sacrifice offered as a vow or voluntary offering, might, as being less holy, be eaten also on the second day. But, if any was left to the third day, it must be consumed by fire P.]

Having stated the principal peculiarities of this law,

we shall now come to its PRACTICAL IMPROVEMENT. We may find in it abundant matter,

1. For reproof

[The Jews, if they wished to express their humiliation or gratitude in the way appointed by the law, were under the necessity of yielding up a part of their property (perhaps at a time when they could but ill afford it) in sacrifice to God. But no such necessity is imposed on us: "God has not made us to serve with an offering, nor wearied us with incense:" the offerings he requires of us are altogether spiritual: it is "the offering of a free heart," or " of a broken and contrite spirit," that he desires of us; and that he will accept in preference to "the cattle upon a thousand hills." Well therefore may it be expected that we have approached God with the language of the Psalmist, "Accept, I beseech thee, the free-will offerings of my mouth." But has this been the case? Have our sins brought us unto God in humiliation; our necessities, in prayer; our mercies, in thankfulness? What excuse have we for our neglects? These sacrifices required no expense of property, and but little of time. Moreover, we should never have brought our sacrifice, without feasting on it ourselves. Think, if there had not been in us a sad aversion to communion with God, what numberless occasions we have had for drawing nigh to him in this way! Surely every beast that was ever slaughtered on those occasions, and every portion that was ever offered, will appear in judgment against us to condemn our ingratitude and obduracy!———]

2. For direction—

[Whether the peace-offering was presented in a way of thanksgiving or of supplication, it equally began with a sacrifice in the way of atonement. Thus, whatever be the frame of our minds, and whatever service we render unto God, we must invariably fix our minds on the atonement of Christ, as the only means whereby either our persons or our services can obtain acceptance with God. Moreover, having occasion to offer sacrifice, we must do it without delay, even as the offerers were to eat their offerings in the time appointed--- We must q Ps. cxix. 108.

P ver. 15-18.

Heb. iii. 13-15. Ps. cxix. 60. 2 Cor. vi. 2.

be attentive too to our after-conduct, "lest we lose the things that we have wrought, instead of receiving a full rewards." However carefully the offerers had observed the law before, yet, if any one presumed to eat the smallest portion of his offering on the third day, instead of being accepted of God, his offering was utterly rejected; and he was considered as having committed a deadly sint. O that those who spend a few days in what is called 'preparing themselves' for the Lord's supper, and after receiving it return to the same worldly courses as before, would consider this! for no service can be pleasing to God which does not issue in an immediate renunciation of every evil way, and a determined, unreserved, and abiding surrender of the soul to God. In coming to God, we must, at least in purpose and intention, be "clean;" else we only mock God, and deceive our own souls": and, after having come to him, we must proceed to "cleanse ourselves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God."] 3. For encouragement

[On these occasions a female offering was received, as well as a male, and leavened bread together with the unleavened. What a blessed intimation was here, that "God will not be extreme to mark what is done amiss!" A similar intimation is given us in his acceptance of a mutilated or defective beast, when presented to him as a free-will offering. Our best services, alas! are very poor and defective: corruption is blended with every thing we do: our very tears need to be washed from their defilement, and our repentances to be repented of. But, if we are sincere and without allowed guile, God will deal with us as a Parent with his beloved children, accepting with pleasure the services we render him, and overlooking the weakness with which they are performed.]

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GOD'S ACCEPTANCE OF THE SACRIFICES.

Lev. ix. 23, 24. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt-offering and the fat: which when all the people saw, they shouted, and fell on their faces. WHEN we see the great variety of ordinances instituted by Moses, and the multitudes of sacrifices

that were, either in whole or in part, to be consumed upon the altar, we are ready to ask, Of what use was all this? and what compensation could be made to the people for all the expense and trouble to which they were put? But in the text we have a ready, and a sufficient answer. God did not long withhold from them such communications, as would abundantly recompense all that they did, and all that they could, perform for his sake: he gave them such testimonies of his acceptance as made all their hearts to overflow with joy.

Let us consider,

I. The testimonies of his acceptance

Of these there were different kinds;

1. Ministerial—

[Moses and Aaron, having finished all that they had to do within the tabernacle, came forth, and "blessed the people:" and in this action they were eminent types of Christ, and examples to all future ministers to the end of time.

As types of Christ, they shewed what he should do as soon as he should have completed his sacrifice. The acceptance of all his believing followers being now certain, he blessed them; and was in the very act of blessing them, when he was taken up from them into heaven. Scarcely had he taken possession of his throne, before he "sent down upon them the blessing of the Father," even the Holy Ghost", to be their Guide and Comforter: and, when he shall have finished his work of intercession within the veil, he will come forth to pronounce upon them his final benediction, "Come, ye blessed of my Father! inherit the kingdom prepared for you from the foundation of the world." When on earth, he offered himself a sacrifice, and died as a sinner under the malediction of the law: but at the day of judgment he will," unto those who look for him, appear the second time, without sin, to their complete salvation"."

As examples to ministers, they shewed what all ministers are authorized and empowered to declare unto those who rely on the great sacrifice. They are to stand forth, and, in the very name of God, to proclaim pardon and peace to every one of them without exception d

2. Personal

-]

[In two ways did God himself, without the intervention of

a Luke xxiv. 50, 51.

c Heb. ix. 28.

VOL. I.

R R

b Acts ii. 33. and iii. 26.

d Acts xiii. 38, 39.

any human means, condescend to manifest his acceptance of the sacrifices which were now offered.

He first displayed his glory before all the people. This on some occasions was done in testimony of his displeasure, and in support of his servants who acted under his authority: but here, as also on other occasions, it was altogether a token of his favour. In what precise manner this was done, we are not informed: but we are well assured, that it must have been in a way suited to his own glorious majesty, and in a way that carried its own evidence along with it.

Of course, such exhibitions of the divine glory are not now to be expected: but there are others, which, though not visible to mortal eyes, are very perceptible by the believing heart; and which shall be vouchsafed to those who come to God by Jesus Christ. Our blessed Lord has assured his believing followers, that "he will manifest himself unto them as he does not unto the world:" which promise would be nugatory, if the manifestations referred to did not carry their own evidence along with them. It is not easy indeed to mark with precision the agency of the Holy Spirit, so as to distinguish it from the operations of our own mind: but in the effects we can tell infallibly, what proceeds from God, and what from ourselves. The views which we may have of God and his perfections, may, as far as relates to the speculative part, arise from human instruction; but the humility, the love, the peace, the purity, with all the other sanctifying effects produced by those views upon the soul, can proceed from God alone: they are the fruits of the Spirit, and of him only. Hence, though no man can conceive aright of the manifestations of God to the soul, unless he have himself experienced them, nor can know exactly what it is to have "the Spirit of God witnessing with his spirit," or "shedding abroad the love of God in his heart," yet we are in no danger of error or enthusiasm, whilst we look for these things as purchased for us through the sacrifice of Christ, and judge of them, not by any inexplicable feelings, but by plain and practical results.

In addition to this display of his glory, God sent fire from heaven to consume the sacrifice. By this he shewed the people what fiery indignation they themselves merited, and that he had turned it from them, and caused it to fall on the sacrifice which had been substituted in their stead.

The observations just made, will apply also to this part of our subject. We are not to expect such a visible token, that our great sacrifice is accepted for us: but all the assurances of it which God has given us in his word, shall be applied with power to our souls, and be impressed with as strong a

e Numb. xiv. 10. and xvi. 19, 42.

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