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above their fathers"." His blessings, too, shall be richly poured out upon them, not only as they were in Canaan, in the days of David and Solomon, but in a measure that can scarcely be conceived. Even in a temporal view, I apprehend, the magnificent descriptions of the prophets will be realized; but in a spiritual view I am perfectly sure of it: for they shall be restored to their God, and be as great monuments of God's love and mercy in the world, as ever they have been of his wrath and indignation: yes, the time is now fast approaching, when" he will multiply them, that they shall not be few; and glorify them, that they shall not be small ":" and when "they shall sing with gladness for Jacob, and shout among the chief of the nations, saying one to another, Publish ye, praise ye, and say, Save thy people, the remnant of Israel."]

Innumerable blessings, too, has God promised to his spiritual Israel

[That these are included in the wish of Moses, there can be no doubt: for, in the promise which he more immediately refers to, where it is said, "In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea-shore;" it is added, "And in thy seed shall all the nations of the earth be blessed"." Here, beyond all doubt, is reference to the whole Gentile world, who shall in due season be converted to the Lord, and together with Israel become " one fold under one Shepherd." That these were included in the promise made to Abraham, St. Paul expressly declares: "The Scripture, foreseeing that God would justify the Heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. So, then, they which be of faith" (whether Jews or Gentiles, the same (are the children of Abraham, and) are blessed with faithful Abrahamh." He further declares, that Christ has redeemed us from the curse of the law, being made a curse for us, that the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith." Here, then, we have a fuller insight into the wish of Moses, as expressed in the text; a wish in which every pious person under heaven must concur.] Let us then consider the prosperity of Israel, II. As an object of desire


"O that the Lord God of our fathers would mul

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tiply his people a thousand-fold, and bless them, as he has promised them!" If any of you need a stimulus to concur in this wish, reflect on,

1. The benefit that will accrue to every converted soul


[Were we to contemplate a soul actually taken out of hell, and translated to a throne of glory in heaven, we should say, indeed, that such an one had reason to rejoice. Yet, what is it less than this that is done for every child of God? Are we not doomed to perdition? Is there any child of man that is not "by nature a child of wrath?" Consequently, if delivered from condemnation, "is he not a brand plucked out of the fire1?" Is he not, at the very time that he is "turned from darkness to light, turned also from the power of Satan unto Godm?" Does he not actually pass from death unto life"?" and is he not "delivered from the power of darkness, and translated into the kingdom of God's dear Son"?" Reflect then on this, as done for only one soul; and there is reason, abundant reason, for every benevolent person in the universe to pant for it. But consider it as extended to thousands, and millions, yea, millions of millions, even the whole human race, and who should not pant and pray for that? See what a commotion is produced in heaven even by the conversion of one soul: for "there is joy among the angels, in the very presence of God, over one sinner that repenteth :" and what must we be, who feel so indifferent about the conversion and salvation of the whole world? Verily, we have need to blush and be confounded before God, for the coldness with which we contemplate his promised blessings.]

2. The honour that will redound to God

[Behold our fallen race! Who is there amongst them that bears any measure of resemblance to the image in which man was first created? Who regards God? Who does not practically "say to God, Depart from me; I desire not the knowledge of thy waysP?" But let a soul be apprehended by divine grace, and converted to the faith of Christ, and what a different aspect does he then bear! Verily, the whole works of creation do not so brightly exhibit the glory of God, as does this new-created being. Brilliant as are the rays of the noonday sun, they do not display even the natural perfections, and still less the moral perfections, of the Deity, as he; who, from the image of "his father, the devil," is "transformed into the image of God himself, in righteousness and true holiness."

k Eph. ii. 3.

n 1 John iii. 14.

Zech. iii. 2.

• Col. i. 13.

m Acts xxvi. 18. P Job xxi.14.

Now, too, he begins to live unto his God, and by every possible means to exalt his glory in the world, acknowledging him in all things, serving him in all things, glorifying him in all things. Is there a man that is in any respect sensible of his obligations to God, and not desirous that such converts should be multiplied? Did David "shed rivers of tears for those who kept not God's law;" and shall not we weep and pray that such persons may be converted to God, and made monuments of his saving grace? But conceive of this whole world, that is in rebellion against God, converted thus, and God's will done on earth as it is done in heaven: and shall this be to us no object of desire? Verily, we should take no rest to ourselves, nor give any rest to God, till he accomplish this blessed work, and till "all the kingdoms of the world become the kingdom of his Christ'."]

3. The happiness that will arise to the whole world

[Every soul that is converted to God becomes "a light" to those around him; and as "salt," to keep, salt," to keep, as it were, from utter putrefaction the neighbourhood in which he dwells. In proportion, then, as these are multiplied, the very world itself assumes a different aspect; instead of the brier there grows up the fir-tree, and "instead of the thorn there grows up the myrtle-tree;" till, at last, "the whole wilderness shall blossom as the rose," and this "desert become as the garden of the Lord." I need not say more. The wish of Moses is, methinks, the wish of every one amongst you; and you are all saying with David, "Blessed be God's glorious name for ever: and let the whole earth be filled with his glory: Amen and Amen."]

You will ASK, then, What shall we do to accelerate this glorious event?

[God works by means. He did so in the apostolic age: and he will do so still: and if we have any love either for God or man, we should use all the means within our power for the increase of the Church and the salvation of the world. Yet may we learn a very important lesson from the conduct of Moses, in the appointment of persons to labour with him. He had sustained the burthen, himself alone, and doubtless thought that he was rendering an acceptable service both to God and man. But his father-in-law said to him, and said with truth, "The thing that thou doest is not good. Thou wilt surely wear away, both thou, and the people that is with r Rev. ii. 15.

q Isai. lxii. 6, 7.

s Ps. lxxii. 19.

thee for this thing is too heavy for thee: thou art not able to perform it thyself alone. Hearken now unto my voice: I will give thee counsel, and God shall be with thee." And then he proceeds to advise, that he should provide, out of all the people, a number of pious and able men to co-operate with him in the work wherein he was engaged. And Moses did well in following the advice: for if he had not, his indiscreet zeal would have soon worn him out, and deprived the whole nation of the benefit of his labours for forty years. It were well if pious ministers would attend to this hint. There is scarcely a man who has any zeal for God or love for souls, who does not so multiply his labours, as to reduce his strength in a few months or years; when true wisdom would teach him so to regulate his exertions, that he may hope to continue them unimpaired to nearly the end of life. I mean not by this to damp the zeal of ministers, but only to direct it. It is impossible to be too zealous for the Lord: but it is possible enough, and too common also, to exercise zeal in so indiscreet a way, as greatly to injure the Church which we profess to serve. Let the zeal of our people be called forth: let them be invited to labour with us, to visit the sick, to instruct the rising generation, and to engage in every thing which may benefit our fellow-creatures and exalt the honour of our God. With all the aid that can be afforded us, there will be work enough for us to do: and we should endeavour to perform our duties with spirituality and effect, rather than to abound in mere bodily exercise, which, after all, will profit but little for the salvation of souls. Are there then, amongst you, any that know the value of your own souls? I call on you to help your minister in all those parts of his office which you can with propriety perform. And I trust, that if we will all exert ourselves according to our several abilities, the work of God will rapidly advance amongst us, and our "Jerusalem soon become a praise in the earth." When all, both male and female, concurred in rebuilding the walls of Jerusalem, every one working before his own door, the whole was completed in the incredibly short space of two-and-fifty days". And what effects should not we see, if all were unanimous and earnest in advancing, each according to his ability, the work of God amongst us? Methinks, our numbers would be greatly multiplied, and "showers of blessings" would be poured out amongst us.]

t Exod. xviii. 17-23.

u Neh. ii. 12, 28. and iii. 6. and vi. 15, 16.



Deut. i. 21. Behold, the Lord thy God hath set the land before thee: go up, and possess it, as the Lord thy God hath said unto thee: fear not, neither be discouraged.

THE journeyings of the Israelites in the wilderness afford an inexhaustible fund of instruction to us. The history of their deliverance from Egypt, their trials and supports, and their final entrance into the land of Canaan, so exactly corresponds with the experience of believers in their journey heaven-ward, that we are never at a loss for an illustration of that which is invisible, from that which actually took place amongst God's ancient people.

The Israelites, after one year spent in the wilderness, were now arrived on the very confines of Canaan: and the exhortation which I have now read to you, was part of the address of Moses to them, encouraging them to go up and take possession of the land. And, assuming (what I need not now stand to prove) the justness of the parallel between their state and ours, the words before us contain,

I. The command given us in reference to the promised land

There is for us, as there was for Israel, "a rest" prepared. And we are here bidden to take possession of it,

1. By right, as the gift of God

[Canaan was given to Abraham and his seed by God himself: and the grant was confirmed with an oath, that the possession of it should infallibly be secured to them". God had a right to bestow it upon whomsoever he would: and they to whom he should assign it had a perfect right to occupy it. The former possessors were no more than tenants at will: and, if God saw fit to dispossess them, and to let it out to other husbandmen, no injury was done to them, either on the part of the Great Proprietor, or on the part of those whom he appointed to succeed to the inheritance. This I say, in order to satisfy the minds of those who, through ignorance of the

a Heb. iv. 8, 9. This passage sufficiently proves the parallel that is here assumed.

b ver. 8.

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