t\\>x<xxy of t:he theological ^eminarjp 
 
 PRINCETON . NEW JERSEY 
 
 FROM THE LIBRARY OF THE 
 
 REVEREND JOHN ALEXANDER MACKAY 
 LITT.D., D.D., LL.D., L.H.D. 
 
 31.KQ;4 
 
 \\' 
 

////■^/li K^ t^A. //ffita^i. gyZia^r^ /S4f^ 
 ISRAEL'S WANDERmG&~^~^ 
 
 WILDERNESS. 
 
 NOV 14 1968 
 
 BV THE 
 
 REV. G. D. KRUMMACHER, 
 
 OF ET.BtRFELD. 
 
 .^from tfic (ffiJerman, 
 
 BY THE TRANSLATOR OF 
 
 ELIJAH THE TISHBITE. 
 
 SIXTH EDITION. 
 
 LONDON : 
 
 JAMES NISBET AND CO. BERNERS STREET. 
 
 MD(^c( xxxvrii. 
 
1. DENNETT, 
 UNION BUILDINGS, LF.ATHER LANE. 
 
CONTENTS. 
 
 Page 
 
 Departure from Rameses, and Encampment in Succoth- • • • 1 
 
 Removal to Etham 13 
 
 Pihahiroth 26 
 
 Baalzephon andMigdol 34 
 
 Tlie Passage of the Red Sea 47 
 
 The Waters of Marah 67 
 
 The Fountains and Palm-trees of Elim 76 
 
 The Red Sea 86 
 
 The Wilderness of Sin 95 
 
 The Bread from Heaven 105 
 
 Encampment in Dophkah • 115 
 
 Alush 128 
 
 Rephidim 141 
 
 The Rock Smitten 155 
 
 The Giving of the Law i 166 
 
 Occurrences at Mount Sinai • 181 
 
 The Intercession of Moses 194 
 
 The Divine Manifestation 205 
 
 Israel's Order of March 216 
 
 The Israelites murmur 227 
 
 The Punishment of Discontent 236 
 
 The Complaint answered 246 
 
 The Incredulity of Moses reproved 255 
 
IV CONTENTS. 
 
 Page 
 Hazeroth 265 
 
 Miriam's Leprosy 27G 
 
 The Spies sent forth •" 286 
 
 Tlie Anger of the Lord at the People's Unbelief 297 
 
 The Sabbath breaker, and the Rebellion of Korah 310 
 
 Rimmon-parez 320 
 
 Libnah 328 
 
 Rissah • . 338 
 
 Kehelathah 348 
 
 Shapher 358 
 
 Haradah 365 
 
 Makheloth 371) 
 
 Tahath 386 
 
 Tarah 394 
 
 Mithcah 402 
 
 Hashmonah 410 
 
 Moseroth 420 
 
 Bene-Jaakan 427 
 
 Hor-hagidgad 435 
 
 Jotbathah -■ 445 
 
 Ebronah 450 
 
 Ezion-gaber • 457 
 
 Kakesh •• 462 
 
ISRAEL'S 
 
 WANDERINGS IN THE WILDERNESS. 
 
 DEPARTURE FROM RAMESES, AND ENCAMPMENT IN 
 SUCCOTH. 
 
 The apostle Paul, when referrino^ to the history of 
 the children of Israel, and especially to their passage 
 through the wilderness, in his first epistle to the Corin- 
 thians, ch. X. ver. 6, observes, that " these things were 
 for our examples." In that chapter he alludes to the 
 Red Sea, the manna, and the rock, even as Christ also 
 adduces the brazen serpent (John iii. 14.) The forty 
 years' journey of the children of Israel through the 
 wilderness has, generally speaking, attracted great at- 
 tention in every age. The Lord himself, in Deut. viii., 
 mentions several important reasons for it — that every 
 thing might be made manifest that was in their hearts 
 — to humble them, in order afterwards to do them good 
 — that they might not say, " my power and the might 
 
2 DEPARTURE FROM RAMESES, 
 
 of my hand have gotten me this prosperity" — and that 
 they might not suppose it was because of their righte- 
 ousness and the sincerity of their hearts, that they came 
 into possession of the land of Canaan. The history of 
 the wanderings of God's ancient people is also the 
 history of his people in every age, and, with some ex- 
 ceptions, will continue to be so, until their arrival in 
 Canaan. 
 
 The names of the various places where they encamped 
 had long since attracted my attention. I knew that 
 they had all their signification, and I was also of opinion 
 that they contained in them something important and 
 instructive. For '* all scripture given by inspiration of 
 God, is profitable for doctrine, for reproof, for correc- 
 tion, and for instruction in righteousness." (2 Tim. iii. 
 16.) We know the importance attached to names in 
 the Holy Scriptures, some of which were even given by 
 the express command of God himself: and we see from 
 the Epistle to the Hebrews, what important inferences 
 are drawn from the meaning of the word " Melchize- 
 deck." Hence I sought to ascertain the meaning of 
 the names of the various places where the children of 
 Israel encamped in their journey through the desert ; 
 and when it was difficult to determine the precise in- 
 terpretation, and the word admitted of more than one 
 signification, even this circumstance appeared instruc- 
 tive to me, since the Christian is also led in paths which 
 he frequently knows not how to designate. May our 
 meditations on this subject tend to mutual edification, 
 and be accompanied by the divine blessing ! 
 
AND ENCAMPMENT IN SUCCOTH, 
 
 XuMB. xxxiii. 1 — 5. 
 
 *' These are the journies of the children of Israel, which went 
 forth out of the land of Egypt with their armies, under the hand 
 of Moses and Aaron. 
 
 " And Moses wrote their goings out, according to their jour- 
 nies, by the commandment of the Lord, and these are their 
 journies, according to their goings out. 
 
 " And they departed from Rameses in the first month, on the 
 fifteenth day of the first month; on the morrow after the pass- 
 over the children of Israel went out with a high hand, in the 
 sight of all the Egyptians. 
 
 '' fFor the Egyptians buried all their first-born, which the 
 Jvord had smitten among them ; upon their gods also the I^ord 
 executed judgments. ) 
 
 "And the children of Israel removed from Rameses, and 
 pitched in Succoth." 
 
 It was at the Lord's express command, that Moses 
 has described, in this chapter, the various encampments 
 of the cliildren of Israel, and since it contains little 
 more than a list of names, ought we not to inquire 
 what was the object of this command ? Does it con- 
 tain any thing that may be useful and profitable to us ? 
 Do we find, in the various movements of God's ancient 
 people, the footsteps of the flock of Christ? May not 
 the soul's inward guidance have much in it that resem- 
 bles the outward journeyings of the Israelites through 
 the wilderness ; and would it not be pleasing to per- 
 ceive that we were also there, where they encamped 
 when arriving at Succoth, Elim, or Horgidgad ? They 
 were also not permitted to encamp where they pleased; 
 but, like ourselves, were obliged to follow the fiery and 
 cloudy pillar, and to remain in their position until it 
 gave the signal for departure^ 
 
 B 2 
 
4 DEPARTURE FROM RAMESES, 
 
 Tiie residence of the children of Israel in Egypt mav 
 serve as an image of our state by nature. Pharaoh 
 represents Satan as well as the law, even as Egypt the 
 world with its enjoyments. And although the latter 
 may be, in reality, but as offensive garlic and the tear- 
 exciting onion, yet the corrupt taste of the natural 
 man, who knows nothing better, prefers them to every 
 other, particularly to the manna which constitutes the 
 food of angels, and hungers solely after them. For 
 does not the carnally-minded man exclusively seek 
 after earthly wealth and temporal gratification? How 
 ardent are his desires after these, whilst no description 
 of heavenly enjoyments is able to excite his appetite ! 
 
 Israel was perfectly satisfied with the land of Goshen, 
 without longing after Canaan, the land promised to 
 their forefathers, although described to them as a land 
 flowing with milk and honey ; and ah ! is not the case 
 the same with us all by nature ? With reference to the 
 latter, they certainly fared better in Egypt than in the 
 desert; and why should we deny that the christian 
 course is one that is painful to nature? Paul even 
 asserts, that " if in this life only we have hope in 
 Christ, we are of all men most miserable." Christ does 
 not leave us in doubt on this point ; but declares that 
 '' whoever will be his disciple, must deny him.self, take 
 up his cross, and follow him." Christians are soldiers 
 of Jesus Christ; and we all know that a state of war- 
 fare is opposed to a state of ease and security. The 
 Christian has not only to strive against, his own flesh 
 and blood, but when these are overcome, he has still 
 to wrestle with principalities and powers, and the rulers 
 of wickedness in high places. The plucking out the 
 right eye, and tiie cutting off the right hand, is no 
 k 
 
AND ENCAMPMENT IN SUCCOTH. 5 
 
 • 
 
 easy work; and the working out our salvation is fre- 
 quently accompanied with fear and trembhng. 
 
 The world with its pleasures and delights is a dan- 
 gerous foe, and holds captive the great mass of man- 
 kind. We must not, however, be conformed to it, but 
 come out from it, touch nothing unclean, and seek the 
 things that are above. Pharaoh is a type of Satan ; 
 for he keeps mankind in bondage. They must there- 
 fore be aroused, in order to escape fiom the snare of 
 the devil, and turn from the power of Satan unto God. 
 He is called a god of this world, who carries on his 
 work in the hearts of the children of disobedience ; and 
 a strong man armed, who keepeth his palace. As a 
 cunning serpent, he understands how to deceive and 
 seduce, and can even assume the guise of an angel of 
 light, apparently deserving of all credence. Like a 
 strong lion, he tears his prey, and seeks to destroy the 
 people of God from the earth, even as Pharaoh wished 
 to do towards Israel. Some he terrifies by his dreadful 
 roar; others he seeks to lull to sleep; and is continu- 
 ally roaming about in search of some one to devour. 
 
 Pharaoh is also a type of the law — that law which 
 can save no man. By it, no one is enabled to love God 
 and his neighbour, though strictly enjoined to do so. 
 Yet by the apprehension^ and distress it occasions, it 
 renders the individual anxious for his salvation, and 
 capable of receiving the gospel. As long as it went 
 well with Israel in Egypt, Moses effected little by pro- 
 mising to conduct them to Canaan. Is not the case 
 the same with the preaching of the gospel? How is 
 any one to be induced to seek for salvation, who is well 
 satisfied without it? What attractions will the mes- 
 
6 DEPARTURE FROM RAMESES, 
 
 • 
 
 sage of the forgiveness of sins in the blood of Jesus 
 Christ have for those, who are careless about their sins, 
 or even think themselves so religious, that they regard 
 it as a species of insult, when the forgiveness of sins is 
 represented to them as a great blessing? How should 
 those be induced to take refuge with Jesus, and earr 
 iiestly to supplicate his salvation, who either do not re- 
 gard themselves as miserable sinners, who are unable to 
 obtain it by their own efforts, or to whom sin is no bur- 
 den, no torment, nor bondage.; from which they seek 
 above all things to be delivered? Distress, grief, appre- 
 hension, and sorrow — not of a natural, but of a spiri- 
 tual kind — must first be excited ; the man then listens 
 attentively, when mention is made of a deliverer. The 
 work of redemption begins with the feelings of sorrow, 
 wretchedness, and distress, and the law is well adapted 
 to produce this effect. 
 
 This is represented to us in the person of Pharaoli. 
 He destroyed the happiness which the children of Israel 
 had previously enjoyed in his territory, and in the 
 pleasant province of Goshen. He made them miser- 
 able ; and by this very means, excited in them an 
 ardent desire to be delivered from his thraldom. He 
 first made heavy demands upon them, compelling them 
 daily to furnish a certain number of bricks, which if 
 not delivered in full tale, brought upon them severe 
 treatment from their taskmasters. At length they were 
 so harshly dealt with, that it was impossible for them 
 to furnish the requisite quantity, since the materials 
 were not afforded them, and yet the fidl ^number was 
 demanded. On bringing their complaint before Pha- 
 raoh, they were received ve'ry ungraciously, and reviled 
 
AND ENCAMPMENT IN SUCCOTH. 7 
 
 as idle people. " Ye are idle — ye are idle!" was the 
 sole reply; and thus their distress and anxiety rose to 
 its height. 
 
 Mankind all wish to be saved by their own doino-s, 
 and know of no other way. They excuse their short 
 comings on the score of human weakness, and will not 
 admit that the law requires a perfect obedience. Those 
 who go a step further, lead a virtuous life, really do 
 much good, and possess many amiable qualities, and 
 thus are fully persuaded that they cannot fail to be 
 saved. The law causes them no anxiety and distress, 
 and it fares with them as with the children of Israel, 
 before taskmasters were set over them. They lived 
 very contentedly, and had no desire for the promised 
 land. But Paul speaks of a period of his inward life, 
 in which *'the law came;" and it comes to every 
 awakened soul, as a task and schoolmaster. The 
 question, " what must I do to be saved ?" becomes all- 
 important to him. He now resolves in earnest to 
 amend his life, and seeks to carry his purpose into 
 effect. For this purpose, he adds prayer for the divine 
 assistance, and is confident that the Lord will grant him 
 success in his endeavours. But with all his efforts, he 
 finds it is like attempting to repair an old house, which, 
 the further the v/ork is proceeded with, proves to be 
 only the more ruinous, so that, after all, it must be en- 
 tirely pulled down, and a new one erected. The wide 
 extent of the commandments and their spiritual nature, 
 become increasingly apparent to such individuals; they 
 see with Paul, thatdesire itself is sin, and at length make 
 the painful discovery, that sin has still possession of 
 them. They then feel as the children of Israel did, 
 when straw for their bricks was no lono-er furnished 
 
8 DEPARTURE FROM RAMESES, 
 
 them — that is, they are able to do less than before, and 
 yet more is required of them. If they complain, a voice 
 tells them they are idle, they are not sufficiently sin- 
 cere and in earnest, they are deficient in prayer and 
 faith. They seek to do all the work themselves, and if 
 they fail in any part, they are bitterly reproved. Their 
 consciences torment them, the holiness and righteous- 
 ness of God affright them, the threatenings of a broken 
 law terrify them, so that they know not what to do, 
 especially since their best resolutions are devoid of 
 power to give their hearts a durable bias to that which 
 is good. They now resemble the children of Israel in 
 their distress, and thus they are prepared for the recep- 
 tion of the gospel. 
 
 Pharaoh intended nothing less than Israel's entire 
 destruction. Thus the law also announces its threat- 
 enings, its curses, and eternal perdition to those who 
 disobey it. Nor is it possible to satisfy it. Its re- 
 quirements extend to infinity, and the individual, at 
 length, entirely despairs of ever fulfilling them. In 
 like manner, the Israelites, when they could endure the 
 hard bondage no longer, were by this very means ren- 
 dered susceptible of deliverance. Egypt's enjoyments 
 were entirely embittered to them; but the oppression 
 they suffered, rendered their deliverance the more glo- 
 . rious to them. 
 
 They were delivered, and that, too, by the out- 
 stretched arm of God. They departed out of Egypt 
 before the eyes of the Egyptians, who wer^e so occupied 
 in burying their dead, that no man hindered them. 
 Their first halt was made at Rameses. How remark- 
 able the name! It signifies a dissolving of evil, and 
 the thunder of joy. And is not this in accordance 
 
AND ENCAMPMENT IN SUCCOTH. \) 
 
 with experience? Does not joyful exultation arise 
 from the removal of evil ? And how great must have 
 been the joy of the children of Israel, how audible 
 even in the distance, on seeing themselves really 
 delivered from the hand of Pharaoh, and all his 
 tyranny ! If, when subsequently delivered from Baby- 
 lon, they were like those that dream, and their mouth 
 was filled with laughter, and their tongue with singing, 
 how will it eventually be with the weary warrior, when 
 released from this earthly scene of conflict, for ever 
 released, and introduced into everduring repose ! 
 Will not the place at which he first arrives, be called 
 Rameses, the loud utterance of joy ? But something 
 of a similar nature occurs even here, especially when 
 the agonizing soul, after no longer seeing any outlet, 
 and thinking deliverance impossible — after renouncing 
 all idea of ever enjoying one more happy hour on 
 earth, and being dispirited and almost in despair, 
 on being sought to be encouraged by others, and on 
 seeing others joyful and happy — when such an in- 
 dividual all at once is called from darkness to light 
 in the Lord, and enabled to show forth his virtues and 
 his praise — then Rameses appears, and songs and 
 acclamations of joy resound. Such a one is then 
 scarcely able to give utterance to all his joy, and 
 thankfulness, and love ; he not only forgets all that 
 he has endured, but would willingly have endured ten 
 times as much, and ten times as long. His ardour, 
 gratitude, and the love of Christ, constrain him to 
 devote himself irrevocably to Christ and his service, 
 whatever it may cost him. In such a state of mind 
 he exclaims, " I have sworn, and will perform it, that 
 I will keep thy statutes !" He then calls upon others, 
 
 B 3 
 
10 DEPARTURE FROM R AMESES, 
 
 saying, *' Come and hear, all ye that fear the Lord, 
 and I will declare what he hath dune for my soul !" 
 " Bless the Lord, O my soul, and all that is within 
 me, bless his holy name ! Bless the Lord, O my soul, 
 and forget not all his benefits. Who forgiveth all thine 
 iniquities, who healeth all thy diseases, who redeemeth 
 thy life from destruction, and crowneth thee with loving- 
 kindness and with tender mercy !" *' Not by works of 
 righteousness which we have done, but by his mercy 
 he saved us, through the washing of regeneration and 
 the renewing of the Holy Spirit/' 
 
 Now, all at once, the beautiful fruits of the Spirit 
 appear in the individual in all their loveliness, even as 
 in spring, after a genial shower, the earth suddenly 
 puts off her wintry garb, and decks herself with the 
 festive robe of spring. Sin, a wounded conscience, 
 fear, and doubt, are fled, and in their place, blooms 
 the kingdom of God in the soul — righteousness, peace, 
 and joy in the Holy Ghost. All this is something 
 entirely new to the distressed soul, and is something 
 of that which has never entered into the heart of the 
 natural man, and which God has prepared for them 
 that love him. No wonder if the man breaks out into 
 exclamations of joy in such a manner as to be often 
 unable to keep them to himself, but feels constrained 
 to communicate them to others, although it may be 
 said of such, " These men are full of sweet wine." 
 No wonder, also, if he now makes the greatest pro- 
 mises, and thinks himself able to keep them. He 
 regards no sufferings too grievous ; but his Lord, who 
 hath loved him and given himself for him, may lay 
 upon him whatever he pleases ; no self-denial, no 
 sacrifice, no duty, seems now too hard for him ; for 
 
a:nd encampment in succoth. 11 
 
 his grateful love knows no bounds. In particular, he is 
 now resolved continually to cherish an unlimited confi- 
 dence in Jesus, to which he is invited by every page of 
 Scripture, which now becomes so astonishingly clear to 
 him, that it shines upon his path like the star in the east 
 to the magi, and points him to Jesus, without any 
 other guide. However, he who has been at Rameses, 
 knows how joyfully he felt there. No earthly joy is 
 comparable to it, and every one ought reasonably to 
 go and sell all that he hath, in order to purchase this 
 pearl, which enriches more than any other treasure, 
 and adorns more than any other jewel. 
 
 This was the first encampment, and the penitent 
 soul is wont to receive such a hearty welcome into 
 the kingdom of Jesus Christ, as is typified by the 
 festivities celebrated on the return of the prodigal son, 
 the joy at finding again the lost sheep, and the piece 
 of silver, respecting which, Jesus speaks in Luke xv. 
 Certainly this joy is not in every instance equally 
 great, even as the work of repentance is not equally 
 painful, and the one is generally regulated by the 
 other. Every one, however, receives some refreshing 
 and gracious communications, which remain ever 
 memorable to him. 
 
 Hence it is no wonder, that the second encampment 
 is called Succoth, that is, tents or tabernacles ; for 
 such is also the case in the spiritual route of the chil- 
 dren of God. This appellation reminds us of the 
 expectations, desires, and hopes of those who are thus 
 refreshed and exhilarated ; they think it will always 
 continue so. The grounds of their faith appear so 
 certain and evident to them, that they find it difficult 
 to conceive how they should ever feel otherwise. The 
 
 b4 
 
12 DEPARTURE FROM RAMESES, &;C. 
 
 single passage, *' It is a faithful saying, and worthy 
 of all acceptation, that Jesus Christ came into the 
 world to save sinners," is of itself ground and basis 
 sufficient for their faith. Thus they think, and appear 
 to come to a very correct conclusion. Hence they 
 say with David, " I shall never be moved ;" and with 
 Peter on the mount of transfiguration, " Lord, it is 
 good to be here !" thus making known their wishes 
 to remain there, at least for a season, if not for ever. 
 
 But the word Succoth, or tabernacles, signifies also 
 something moveable and unsettled. Tabernacles are 
 not houses designed to exist for a long period, but, 
 like tents, require only poles, cords, and curtains ; 
 and they are soon erected, but may as easily be taken 
 down and transported elsewhere. 
 
 Not only in this lower world are earthly things very 
 mutable, but also the communications of grace. The 
 Scriptures speak of evening and morning in a spiritual 
 sense ; of verdant pastures and dark vallies. We 
 dwell in Succoth, in tabernacles, and ought not to 
 think it strange, in a religious point of view, if frequent 
 changes are experienced. Let it suffice us, that the 
 mercy of the Lord endureth for ever, and his loving- 
 kindness unto all generations. 
 
ir. 
 
 REMOVAL TO ETHAM. 
 
 Remarkable is the description which the Lord Jesus 
 gives of the qualities and privileges of those whom he 
 calls his sheep, and towards whom he acts the part of 
 a shepherd. He calls them sheep chiefly on account 
 of their helplessness and defenceless nature, and be- 
 cause their welfare entirely depends on having a good 
 shepherd. He calls them his in opposition to those of 
 whom he had said, in the preceding verse, that they 
 were not his. He calls them his, because he has pur- 
 chased and redeemed them ; and because he made 
 them, and not they themselves — they are his people, 
 and the sheep of his pasture. By nature no one is a 
 sheep of Jesus Christ, nor can become so in his own 
 strength. They are his workmanship, created anew in 
 Christ Jesus. 
 
 Our Lord attributes two properties to them. The 
 first is, that they hear his voice — that powerful voice 
 which calls the dead to life ; not in the outward ear, 
 but by a power in the heart, which operates wonderfully 
 there. They turn away their ears from the world, how- 
 ever it may allure or entice, either as it respects its 
 maxims or its conduct. Hence their second quality 
 is, that they follow Jesus. A sheep is naturally a very 
 
14 REMOVAL TO ETHAM. 
 
 tractable creature, for althoagh it is not easily dragged 
 along by a cord, and resists constraint, yet it does not 
 require the latter, being naturally inclined to follow a 
 leader, particularly when congregated' together. They 
 follow their shepherd whithersoever he goeth, nor would 
 fire or water be able to restrain them. 
 
 The privileges enjoyed by the Lord's flock are four- 
 fold. He knows them ; and on this every thing depends. 
 Then all is well, however strangely they may appear to 
 be led and guided. He gives them eternal life. What 
 a present ! He gives it — not they. He has merited, 
 and he bestows it upon whom he will ; and no one ob- 
 tains it but those that seek it in his appointed way ; no 
 one can purchase it, for he vouchsafes it gratuitously. 
 And they shall never perish ; although it may appear as 
 if this were sometimes the case, yet it never happens, 
 however perilous may be their situation, and however 
 piteously they may exclaim, *' we perish !" And no one 
 shall pluck them out of his hand. Many make the at- 
 tempt — not only flesh and blood, and unbelief, and evil 
 concupiscence, but still more dangerous foes — princi- 
 palities and powers. But no one, says Jesus, shall 
 succeed. He is stronger than all. Such is the case 
 also with the people of God, whose history we now 
 resume. 
 
 Numb, xxxiii. 6. 
 " And they departed from Suceoth, and pitched In Etham, 
 which is in the ed^eof the wilderness." 
 
 Such is the name of the third encampment. Suceoth 
 means tabernacles or tents; and when a number of 
 these are together, they form a camp. The ancient 
 

 -^S 
 
 REMOVAL TO ETHAM, 15 
 
 people of God, therefore, formed a camp, and this is 
 still the case with the church of God. It lies on the 
 martial plain, ready for the fight. The Lord's wonderful 
 guidance began to manifest itself even at Succoth ; for 
 in removing thither, they already deviated from the 
 direct and beaten path, which would have led them, 
 through Philistia, in twelve or fourteen days to Canaan. 
 Upon that road, they would have had no mountains to 
 climb, no howling desert to traverse, and no sea would 
 have opposed their progress — but at the same time no 
 sea to have at once overwhelmed all their foes — no 
 opportunity of becoming so well acquainted with God) 
 in his goodness and faithfulness, and with themselves, 
 in their naughtiness and depravity, nor would they have 
 experienced so many remarkable manifestations of botli. 
 Certainly, had the choice been left to them, they would 
 have selected the beaten path ; but the Lord led them, 
 and thus their course was often contrary to, and beyond 
 reason. 
 
 Here you may make many an instructive remark. 
 You know that there are two roads which lead to eter- 
 nity — the one broad and beaten, but which leads to 
 perdition — the other narrow, which is entered by a 
 strait gate, which leads to life, and is found by few. 
 
 The Christian's path 'is mostly very different from 
 what he either wished or anticipated. Had he had to 
 mark it out — it would not have been so humiliating to 
 nature, nor so glorifying to grace. In a short time, he 
 would have been so strong, righteous, and wise in him- 
 self, that he would have needed no Christ, either as 
 tlie door or the way. But the Lord's thoughts are 
 very different. He brings to nought that which is, 
 that he may be all in all, and that no flesh may glory 
 
16 REMOVAL TO ETHAM. 
 
 in his presence. The man gradually loses his own life, 
 and with it all his own strength ; and then it is, that 
 he clings solely to grace. How great did the disciples 
 wish to be ; but how little did they become ! 
 
 The way to Canaan is, generally speaking, a very 
 different one to that which reason knows or anticipates. 
 The Christian is dealt with according to the 32d Psalm, 
 " / will instruct thee, and teach thee in the way that 
 thou shalt go." Were a rational man to have seen the 
 children of Israel removing from Rameses to Succoth, 
 from thence to Etham, and afterwards to Pi-hahiroth, 
 in order to go to Canaan — he would have been obliged 
 to have regarded them as insane ; for they deviated 
 more and more from the high road. And are not true 
 Christians — is not the doctrine of the gospel regarded 
 as foolish by the wise of this world ? O that all Chris- 
 tians, in their whole conduct and deportment, might 
 prove themselves to be such as are not of this world, 
 nor walk according to its maxims ! Doctrines, which 
 receive the approbation and applause of the world and 
 the wise of this world, are certainly no evangelical 
 doctrines ; for the more they are so, the less are they 
 commended, however acceptable may be the mode of 
 their exhibition. 
 
 At Succoth, the children of Israel baked the dough, 
 which they had brought with them out of Egypt, with 
 their other provisions. They were not yet required to 
 live solely by faith. But this stock was soon consumed, 
 and whither were they then to look? At the com- 
 mencement of the christian course, the individual is 
 still generally able to do much, or at least believes that 
 he is. Peter girded himself whilst young, and went 
 whither he would ; but afterwards he was obliged to 
 
REMOVAL TO ETHAM. 17 
 
 Stretch out his hands, and another girded him, and led 
 him wliither he would not. He was willing to die with 
 Jesus, and thought himself strong enough to keep his 
 promise. In the sequel, we do not find that he was 
 bold enough to promise much ; but hear him saying, 
 " Be ye clothed with humility,'' and "The God of all 
 grace, who hath called us to his eternal glory by Christ 
 Jesus, after ye have suffered awhile, stablish, strengthen, 
 settle you." Self-ability is gradually consumed and dis- 
 appears, like the provisions brought by the children of 
 Israel out of Egypt. To whom shall we then look ? 
 Christ himself informs us : "I am the vine, ye are the 
 branches; he that abideth in me and I in him, the 
 same bringeth forth much fruit; for without me, ye 
 can do nothing." O Israel, how wilt thou be compelled 
 to live by faith, when once thou enterest into the wilder- 
 ness, where there is not even water sufficient ? Yet the 
 Lord is with thee, and that is enough. And at length, 
 when the question shall be put, " Have ye lacked any 
 thing?" You will be constrained to reply, " Lord, never!" 
 On marching out of Succoth, the Lord himself under- 
 took to be their visible leader. They had already entered 
 upon a frightful sandy desert, which was surrounded on 
 both sides with lofty mountains. The Lord then moved 
 on before them in the clgudy and fiery pillar, to show 
 them the way, and also when they should pitch their 
 tents, and when go forward. It was in the form of a 
 lofty pillar. During the day, it extended itself over them 
 like a thick cloud, and thus protected them against the 
 intolerable heat. If they had to travel by night, it cast 
 a brilliant light around. This escort was extremely 
 needful to the Israelites in the terrific wilderness, in 
 which there was no way, and even where it had been 
 
18 REMOVAL TO ETHAM. 
 
 often trodden, the wind whirled the sand together in 
 such a manner, that those who followed, were unable 
 to distinguish the track of those that had preceded, 
 every trace being immediately obliterated by the wind. 
 When they had to rest in any particular place, the 
 pillar of cloud stood still by day, and the pillar of fire 
 by night. When they were to remove, it lifted itself 
 up, and went before them. Thus they were escorted 
 and guided during the whole of the period, by the Lord 
 himself. 
 
 This pillar is a type of Christ. By his mediatorial 
 righteousness, he protects the penitent sinner against 
 the consuming fire of the divine holiness and justice, 
 having atoned for us by his biood. What is more 
 pleasing and refreshing in the sultry heat of summer 
 than a cool shade? This is afforded the distressed 
 conscience by Jesus' wounds. Hence also it is said, 
 in Isaiah xxv. 4, '* Thou art the strength of the poor, 
 a strength to the needy in his distress, a refuge from 
 the storm, a shadow from the heat, when the rage of 
 the tyrants is as a storm against the wall." 
 
 It also represents him in his prophetic and kingly 
 office; for as he teaches them, so he leads them 
 and protects them from impending danger. This the 
 Psalmist experienced. "The sun shall not smite thee 
 by day, nor the moon by night" — neither real nor 
 imaginary dangers shall injure them. ** Thou wilt 
 guide me by thy counsel," says Asaph, '* and afterwards 
 receive me to glory." Now even as without him, we 
 cannot do what we ought — neither ought we, without 
 him, to wish to do what we are able. Our will ought 
 to die, that his may live in us. At one time, the 
 children of Israel went forward — at another, they 
 
REMOVAL TO ETHAM. 19 
 
 rested ; sometimes they travelled for days together — 
 sometimes only for a few hours; at one time by day, 
 at another by night. Occasionally they remained very 
 long in a place — at other times only a short period — 
 all according to the direction and movements of the 
 cloudy pillar. The Lord alone is the best guide — no 
 other can equal him. The various changes we expe- 
 rience under his leading, induce us at length to give 
 up our hearts entirely to the Lord, and render us well 
 satisfied with his ways. 
 
 The same pillar combined two qualities ; it was both 
 a cloud and a fire. This indicates the two natures in 
 Christ, the divine and human, as well as his state of 
 humiliation and exaltation. They had it continually 
 before their eyes, and so ought we to look unto Jesus, 
 *' the author and finisher of our faith." They were 
 entirely ignorant of the way, and what way or means 
 do we know, out of Christ, of being reconciled unto 
 God, obtaining the righteousness which avails before 
 him, of being redeemed from all unrighteousness, and 
 enabled to serve him, without fear, all our lives long? 
 How could we, without him, have a moment's peace, 
 seeing that our determined foes, the devil, the world, 
 and our own flesh and blood, never cease to assail us ? 
 How should we ever see the light, if he did not shine 
 upon those that sit in darkness and the shadow of 
 death, to give the knowledge of salvation in the remis- 
 sion of sins, and to guide our .feet into the way of 
 peace ? We require the antitype as much as they did 
 tlie type. Without him we know nothing: without 
 him we have, and are, and can do nothing. Therefore, 
 O Lord, abide with us, and guide us by thy counsel, 
 since we know not the way ! 
 
20 REMOVAL TO ETHAM. 
 
 The cloudy pillar directed the Israelites from Suc- 
 coth to Etham. Here began the horrible desert, at the 
 entrance of which it lay. Had they been permitted to 
 direct their march according to human judgment, it 
 would have been the most prudent to have proceeded to 
 the left ; for then they would have had nothing to do 
 with the Red Sea. Moses had also probably become 
 acquainted with that part of the country, whilst tending 
 the flocks of Jethro. But they were obliged to travel 
 directly towards the Red Sea. How wonderful! Is 
 human knowledge and ability to be so entirely thrown 
 aside, and nothing be left them but the Lord and faith 
 in his name? Ah, things were to be still more de- 
 plorable — at least their poverty was to be still greater ; 
 for they still had provisions with them. But what are 
 they to do, when all is consumed ? No one can then 
 help but God alone ; and who is there who voluntarily 
 places himself in such circumstances ? 
 
 The signification of the word Etham, is remarkable ; 
 for it means ^eT^cc^ and sincere. We may regard this 
 either as a requirement, or as a gift and attribute. 
 Etham — perfection and security — regarded as a re- 
 quirement, is something difficult ; for setting aside per- 
 fection altogether, even sincerity is a great and difficult 
 matter. But it is indispensably necessary ; for God 
 looks at the heart, and requireth truth in the inward 
 parts. The heart of man is by nature deceitful above 
 all things, and desperately wicked. Hence sincerity is 
 a thing of primary importance to the souls that are 
 seeking salvation ; and they often scruple to ascribe 
 to themselves this valuable and important attribute, 
 and that with reason ; for it does not so much depend 
 upon the degree of penitential sorrow, nor on the 
 
REMOVAL TO ETHAM. 21 
 
 Strength and confidence of faith, on the extent of self- 
 denial or the ardour of love — but upon their genuine- 
 ness. Pure gold will stand the fiery test; hence the 
 purity and not the quantity is to be regarded. Those 
 who feel the importance of eternal things, are often not 
 a little perplexed, when deficient in that testimony of 
 the spirit, which bears witness that the spirit is truth. 
 They then think, " True, I mourn over my sins ; I have 
 frequently been able to believe with joy that they are 
 forgiven me, and that Christ is made unto me wisdom, 
 righteousness, sanctification, and redemption ; promises 
 have often been impressed on my mind with peculiar 
 loveliness and power, at which I felt great joy, and 
 poured out my soul in praise and thanksgiving ; I strive 
 and pray against the sin that is within me ; I endea- 
 vour to keep myself unspotted from the world, and de- 
 sire to make progress in the path of life. Yes, 1 must 
 confess, that I am poor in spirit, that I mourn, that 1 
 hunger and thirst after righteousness. But is all this 
 of the right kind ? is it so as it ought to be in the sight 
 of God ? — this is what causes me anxiety." The state 
 of the soul also may be occasionally so strange, and flesh 
 and spirit strive against each other in such a manner, 
 that the individual himself cannot understand it; and 
 there are also spiritual seasons, in which, even as in 
 spring, it snows and storms as if it were winter, until 
 the sun breaks through. 
 
 Instances are perhaps rare of barefaced hypocrisy, 
 in which the individual purposely assumes the mask of 
 piety ; but so much the more frequent is that subtle 
 dissimulation by which the man himself is deceived more 
 than others. Such persons suppose themselves good 
 Chiistians, but are not so; they have the name that 
 
22 REMOVAL TO ETHAM. 
 
 they live, and yet are dead ; they say " we are rich 
 and have need of nothing," and know not that they are 
 poor, and miserable, and wretched, and blind, and 
 naked. It is therefore highly important to be upon our 
 guard against self-deception, and to know, that He 
 who at first made man upright, must also produce true 
 sincerity in us, or we should never attain to it. It was 
 on this account also, that the children of Israel were 
 led about for so long a period, that they might learn 
 to know that it was not from the natural sincerity of 
 rheir own hearts, that they entered Canaan. And all 
 Christians must let themselves be led into this depart- 
 ment of self-knowledge, and become conscious that if 
 they possess sincerity and uprightness of heart, they 
 have it not from themselves. 
 
 The word Etham signifies also a ploughshare, with 
 which the soil is turned up. The spiritual ploughshare 
 is the living word of God, which, *' divideth asunder the 
 joints and the marrow, and is a discerner of the thoughts 
 and intents of the heart;" by it, our hearts are broken 
 up, and that which was concealed in them is brought to 
 light. The individual has then reason to pray, at the 
 sight of his inward impurities, '* Create in me a clean 
 heart, O God ! and renew a right spirit within me !" 
 for true sincerity causes us to present ourselves before 
 God as we really are, with all our nakedness and naugh- 
 tiness, without justifying or excusing ourselves. Then, 
 *' if we confess our sins, he is faithful and just to forgive 
 us our sins, and to cleanse us from all iniq^uity." 
 
 Israel, encamped in Etham, is rooted in sincerity, and 
 thus all is well. 
 
 Tham, Etham, also signifies perfect. The law re- 
 quires a perfect obedience, and if our consciences are 
 
 k 
 
REMOVAL TO ETHAM. 23 
 
 to be pacified by works, the latter must necessarily be 
 perfect and conformable to the divine law. The na- 
 tural man indeed is satisfied, if he has only in some 
 measure fulfilled his duty. But the awakened indi- 
 vidual, the further he advances under the guidance of 
 the fiery and cloudy pillar, perceives the more clearly, 
 that " by the works of the law, no flesh living can be 
 justified." Etham then truly manifests itself as a 
 ploughshare. This causes labour and exertion, and 
 the more pains the man takes, the more obviously does 
 he discern his depravity, and the impossibility of ob- 
 taining his object in the way prescribed by the com- 
 mandments, or of yielding the perfection they require, 
 because not the smallest deficiency is permitted. 
 
 The gospel offers perfection — the perfection which is 
 in Christ Jesus ; for his people are *' complete in him." 
 The sight of this astonishes the soul, so that Luther 
 says, not improperly, *' I know not whither to go with 
 all the righteousness I have in Christ." The soul that 
 seeks salvation alone in Christ, sees in him, perfect 
 obedience for all its disobedience — perfect righteous- 
 ness for all its unrighteousness — and perfect holiness 
 for all its unholiness. Forsaking, therefore, all self- 
 dependence, the man founds his obedience, righteous- 
 ness, and holiness alone in Christ, unites himself to 
 him by faith, and thus presents himself to the Father, 
 through this perfect medium, and finds acceptance in 
 the beloved. Therefore abiding thus in Christ, he 
 dwells in Etham, in perfection. 
 
 But the true Christian possesses also a perfection 
 with reference to his regeneration. Regarding this, it 
 has been well said, that it is a perfection of the parts 
 although not of the stature or measure. It is called a 
 
24 REMOVAL TO ETHAM. 
 
 new man. Now even as in a new born, well-propor- 
 tioned infant, all the members are perfect, although 
 they have not yet attained their full size, so it is also 
 with the new creature, or new man ;. and consequently 
 we find the people of God addressed in Scripture, in 
 their several stages of growth, as little children, young 
 men, and fathers in Christ. In every renewed indivi- 
 dual, there is light in the understanding, love in the will, 
 the affections are regulated, and the members of the 
 body used as instruments of righteousness. But all 
 this may be in a very weak state, as in a little child. 
 
 There is light in the understanding ; but the indi- 
 vidual's conceptions may still be very limited ; so that 
 Jesus once said to his disciples, " How is it ye do not 
 understand ?" He may still have many incorrect ideas 
 and be mistaken in many things. He still speaks, as 
 Paul says, like a child, understands like a child, and 
 thinks like a child ; as, for instance, that he is greater 
 than he really is, and can accomplish more than he is 
 able. Thus we hear the disciples disputing amongst 
 themselves, who was the greatest amongst them, and 
 hear them confidently reply in the affirmative to the 
 question put them by Jesus, " Are ye able to drink of 
 the cup which I drink of?" But he was obliged to tell 
 them, " 1 have many things to say to you, but ye can- 
 not bear them now." 
 
 There is love in their will, and their affections are 
 reo-ulated. They weep and cry for the Lord, as a child 
 for the breast ; they are willing to give up all for him ; 
 and they love the brethren. But does not the apostle 
 say to the same believers at Corinth, to whom he had 
 said, " ye are washed, ye are sanctified, ye are justified 
 in the name of the Lord Jesus, and by the Spirit of our 
 
REMOVAL TO ETHAM. 25 
 
 God" — '• Ye are still babes in Christ, and carnal ; for 
 her.^ is anQi^ng you envying, and strife, and divisions." 
 (1 ^. iii.'"3.) There are children in Christ, which 
 require milk, and cannot bear strong food ; so that 
 all truths are not exactly for all. There are young 
 men, who are strong, and have overcome the wicked 
 one, as well as fathers, who know him that is from the 
 beginning. This should moderate our judgments of 
 others, as well as our judgment of ourselves ; especially 
 ought it to prevent us from thinking too highly of our- 
 selves, and incite us to follow after perfection, that 
 Christ may be formed within us. But anxious souls 
 ought not to doubt of the existence of the new creature 
 within them, because the latter is still weak; and learn 
 to make a due distinction between the perfection of the 
 parts and the fulness of the stature, that they may 
 bring forth fruit in patience. 
 
 They pitched in Etham, in sincerity and perfection. 
 The Lord seeth the heart, and uprightness is acceptable 
 to him. *' The way of the just is upright ; thou, most 
 upright, dost weigh the path of the 'just." O, blessed 
 is tlie man, in whose spirit there is no guile ! Him will 
 the Lord instruct, and lead in the way in which he 
 ought to go ! 
 
ill, 
 
 PIHAHIROTH. 
 
 Numb, xxxiii. 7. 
 " And they removed from Etham, and turned again into 
 Pihahiroth, which is before Baalzephon, and they pitched in 
 
 Migdol." 
 
 We have lately seen Israel in Etham, and beheld them* 
 encamped in sincerity and perfection. * Perfection !' is 
 perhaps the exclamation of some ; ' Ah, how much we 
 fall short of that ! How much impurity is still felt, 
 how much labour and strife must still be endured ; into 
 what straits may a Christian still fall ! Perfection — 
 alas ! vainly do we expect it in this land of Mesech, 
 and therefore we long for its attainment in a better 
 country, even a heavenly one!* This is certainly a 
 very true complaint. But we live in faith, and faith is 
 the substance of things hoped for, the evidence of things 
 not seen ; and therefore faith lays hold of perfection, 
 though still encompassed with infirmity ; and of righte- 
 ousness, though feeling the remains of indwelling sin. 
 Faith calculates on different principles to those of 
 reason. 
 
 Israel, on removing- from Etham, fell into amazing 
 straits and unspeakable distress. The pillar of cloud 
 lifted itself up. They rose up also, and followed it. 
 
PIHAHIROTH. 27 
 
 For it is the Lord that bringeth down to the grave, and 
 bringeth up. It was the Lord who conducted his eleven 
 disciples to the Mount of Olives, and three of them 
 into Gethsemane. We are inclined, indeed, to give the 
 greatest preference to Rameses, where we sing aloud 
 for joy; but are also satisfied in Etham, where we 
 learn to understand our perfection in Christ, or feel our 
 sincerity in opposition to every conflicting emotion. 
 The individual does not then consider through what 
 streams and flames of fire he must pass, although he 
 has the promise, '* when thou goest through the waters, 
 they shall not overflow thee ; and through the fires, the 
 flame shall not kindle upon thee." He does not reflect 
 on the furnaces of affliction, in which he has to be pu- 
 rified, nor on the '* sharp east wind, by which his ini- 
 quity shall be purged, the fruit of which shall be to take 
 away his sin." (Isa. xxvii. 8, 9.) Had the Israelites 
 known all that would have befallen them, they would 
 not have departed so gladly from Egypt, and such is 
 also the case with many a Christian. For it is " through 
 much tribulation that we must enter into the kingdom 
 of heaven." 
 
 From Etham they removed to Pihahiroth, which is 
 before Baalzephon. This route conducted them to- 
 wards the Red Sea; just, as if they were being led to 
 unavoidable destruction, since they might have reached 
 Mount Sinai by a straighter road, and have left the 
 Red Sea on the right. Moses, who was doubtless well 
 acquainted with the desert, from having kept sheep 
 forty years in Midian, seems to have been inclined to 
 have chosen a different route. But Moses was obliged 
 to renounce his own judgment in the matter, because 
 the Lord commanded him to take another road. He 
 
 c 2 
 
28 PIHAHIROTH. 
 
 also mentioned to him the reason of this command ; 
 for, said he, ** Pharaoh will say, They are entangled in 
 the land ; the wilderness hath shut them in." And 
 how often and how long is the Gospel regarded as 
 error, and even as dangerous doctrine ? Nay, it fre- 
 quently happens that carnal reason inquires i\i the 
 Christian, * Where am I ?' and thinks the path he is 
 treading cannot possibly be the way to Canaan, but to 
 perdition — as its intention really is — but only the per- 
 dition of the old man, not merely in his generally ac- 
 knowledged sinfulness, but also in all his wisdom, 
 righteousness, and strength. 
 
 The Lord also added, '* I will harden Pharaoh's 
 heart, that he shall follow after them, and I will be 
 honoured upon Pharaoh and all his host, that the Egyp- 
 tians may know that I am the Lord." The stronger 
 the faith, the more painful the trials. Moses only 
 understood that the Lord would be honoured, but knew 
 not in what manner ; at least, he did not understand 
 why a march towards the Red Sea was necessary for 
 that purpose. He did not, however, inquire, but be- 
 lieved and waited. 
 
 We often know not the meaning of that which be- 
 falls us, even as Peter knew not the use of the foot- 
 washing. And to how many, as well as Peter, is it 
 said, " What I do thou knowest not now, but thou 
 shalt know hereafter." O, how well pleasing to God 
 it would be, if, like Moses, we always believed and 
 obeyed, denied ourselves, trusted in the Lord, and 
 yielded ourselves up to him as the great I AM, when 
 our wisdom and strength are no more ! And how grati- 
 fying to see the people removing from Etham to Pi- 
 hahiroth, because the Lord and Moses led them thither, 
 
PIHAHIROTH. 29 
 
 without questioning and complaining? But will the 
 imperfections now suppressed never break out again ? 
 The sequel will show us. 
 
 The situation of Pihahiroth was a critical one for 
 the Israelites. It lay in a valley ; before them the 
 Red Sea ; on both sides of them lofty and impassable 
 mountains. Think of a surprise in such a position ! 
 Is it not enough to make one's hair stand on end ? 
 Pi, the first syllable of the name of their encampment, 
 signifies mouth. And do they not seem to be here 
 in the very jaws of the lion? Is it possible that the 
 Lord can act thus with his children ? and if he does 
 so, is it both glorifying to him and beneficial to them ? 
 Are they really led in such a manner, that no other 
 help remains but the Lord alone ? Let your own 
 experience reply. 
 
 Pij therefore, means mouth. There is a time with 
 many, when their religion lies mostly in the mouth 
 and in talking, although it may have its root in the 
 heart. They can converse in a scriptural and experi- 
 mental, as well as pleasing manner, of religion and 
 the Lord's guidance. It is a pleasure to hear them 
 speak of the perfection of salvation in Christ Jesus, 
 and of the dreadful depravity of human nature. It is 
 pleasing to hear how they converse with the Lord in 
 prayer, state every thing to him, and are able to pour 
 out their hearts in a filial manner before him, as well 
 as how admirably they are able to advise and encou- 
 rage others. On hearing them, one would suppose 
 they would not be easily confounded, but manifest 
 their light and strength when it came to the point. 
 Great value is also generally attached to this kind of 
 discourse, and he is mostly regarded as the best Chris- 
 
30 PIHAHIROTH. 
 
 tian, who is able to talk the best. But speaking is, 
 after all, the easiest part of religion. When called 
 to put it into practice, many things are found different 
 to what had been supposed. In the hour of distress, 
 Moses lost the power to speak, and his crying to the 
 Lord was only a heavy sigh, which burst from his 
 oppressed heart, but which was a loud cry in the ears 
 of God. 
 
 There is, however, something excellent in being 
 able to speak on divine things. How delightful, when 
 the mouth is able to open itself in a courageous con- 
 fession of the truth, or pour itself out in loud thanks- 
 givings to God ! Something of the same kind is 
 implied in the word Pihahiroth ; for it may be trans- 
 lated the mouth of freedom. Previously, the children 
 of Israel had been treated as slaves, and had been 
 compelled, particularly in the latter part of the time, 
 to groan under a severe yoke ; since labour was de- 
 manded of them which exceeded all their strength. 
 But though their state of bondage was so oppressive, 
 yet they were unable to deliver themselves, or even to 
 procure an alleviation. Paul, in Rom. vii., speaks also 
 of a similar spiritual bondage, of being sold under sin, 
 and held captive in it, which extorted from him the 
 bitter cry, " Who shall deliver me from the body of 
 this death ?" 
 
 This term, Pihahiroth, is also applicable to the 
 carnal and worldly-minded, who talk of freedom, and 
 are nevertheless the servants of sin. They allow them- 
 selves much, without troubling themselves whether 
 the word of God permits it, just as if it were a matter 
 of course. At the same time, they laugh at those 
 who live more strictly, and regard nothing as true 
 
PIHAHIROTH. 31 
 
 but that which can be proved to be so from Scripture. 
 In short, their tongue walketh through the heavens, 
 and their feet tread the broad road, which they will 
 not suffer to be barred up, either by the doctrines 
 or commands of Scripture, but live in opposition to 
 the latter, and believe in contradiction to the former. 
 No fiery and cloudy pillar has conducted them into 
 this Pihahiroth, but their carnal mind, which is not 
 subject to the law of God, and their flesh, which 
 lusteth against the spirit. Examine yourselves if this 
 be not your position. How happy would it be for 
 you, if the Lord caused you to pass under the rod, 
 and thus forced you into the bond of the covenant, 
 (Ezek. XX. 37,) that you might humble yourselves under 
 his mighty hand, in order that he might exalt you in 
 due time; you would then prefer being quiet; you 
 would rather hear than speak, and rather learn than 
 judge. 
 
 It is also to humble his people, that the Lord leads 
 them to places thus trying. There they learn how 
 frail human nature is : they are there brought to 
 despair of themselves and every creature aid, and to 
 apply to the Lord alone; the influences of divine 
 grace are there rendered the more precious to them, 
 and they cleave the more closely to Jesus, because 
 they are conscious that no man can receive any thing, 
 unless it be given him from heaven, and that all which 
 flows from him must also return to him ; there they 
 are cured of self-exaltation, so that although enjoying 
 the richest communications of divine grace, they do 
 not elevate themselves above even the poorest or the 
 weakest of the Lord's people, since God is able to 
 strengthen the latter, and withdraw the gifts bestov/ed 
 
32 PIHAHIROTH. 
 
 on themselves ; they rejoice also with trembling-, and 
 are thus prepared for a glorious deliverance; vk^hich 
 was likewise the reason why the tribes of Israel were 
 directed to Plhahiroth. 
 
 The Christian may also be said to be encamped at 
 tliis station, when possessing liberty of speech and 
 action in the midst of trying and painful circumstances. 
 What liberty and courage did the three young men 
 possess, even in the face of the burning fiery furnace, 
 and in the presence of the enraged and mighty 
 monarch, Nebuchadnezzar, when they answered and 
 said to the king, " Our God whom we serve, is able 
 to deliver us from the burning fiery furnace, and out 
 of thy hand, O king! But if not, be it known unto 
 thee, that we will not serve thy gods, nor worship the 
 golden image thou hast set up." What courage did 
 Daniel manifest, in praying with his windows open, 
 although whoever offered a petition in three days 
 to any one but to the king, was to be cast into 
 the lions' den ! What boldness and liberty did Ste- 
 phen possess before the Jewish council, and, after 
 him, the host of martyrs, whose mouth no tortures 
 could stop, nor cause to deviate a hair's-breadth from 
 the truth ! And in every age there have been those 
 who, with the apostle, have been able to " glory in 
 tribulation." 
 
 Thus is the Holy Spirit able to operate upon the 
 poor, desponding, and unbelieving human heart, so 
 that the man even wonders at his own boldness. 
 Hence the anxious and fearful may take' courage, and 
 reflect, that even before .they are aware, their hearts 
 may be delivered from every shackle and restraint, 
 and translated into an enlarged and expansive faith 
 
PIHAHIROTH. *33 
 
 by the power of the Holy Spirit. Frequently is it 
 our lot to be '* in heaviness through manifold tempta- 
 tions ;" and happy is he, who, being thus driven into 
 straits, is compelled to exert himself to the utmost 
 in hastening to Christ! he shall in due time arrive at 
 Pihahiroth, and be able to praise the Lord with joyful 
 lips. 
 
 c 3 
 
IV. 
 
 BAALZEPHON AND MIGDOL. 
 
 In order rightly to comprehend and understand the 
 frequently obscure and enigmatical guidance of most 
 of the children of God, we must attend to the solution 
 which God himself gives of it. This is afforded us in 
 distinct terms, with reference to the guidance of the 
 Israelites through the wilderness; but the latter also 
 serves as a general rule ; for all have the same object — 
 humiliation and consequent exaltation. The former is 
 termed, in the language of Scripture, being made poor, 
 little, and weak, and manifests itself chiefly in the fol- 
 lowing manner. The individual is, first of all, divested 
 of his self-complacency, by the discovery of the re- 
 maining impurities of his heart, of which he is not 
 conscious until they are brought to light by some 
 particular occurrence. Next, the man's own power is 
 gradually taken from him, in such a manner, that he 
 loses his own life, according to the precept of Christ ; 
 but what this implies, experience can best teach us. 
 Paul, though he had long been an apostl^, was in such 
 circumstances as to be straitened and oppressed beyond 
 measure, that he might not confide in himself. Our 
 own wisdom is a third object of humiliation ; for he 
 
BAALZEPHON AND MIGDOL. 35 
 
 that trusteth to it is a fool. Asaph was desirous of 
 understanding many things with regard to the reasons 
 of the divine procedure, but was brought down so low, 
 as to be compelled to say, " I was as a beast before 
 thee." Job, who also thought himself wise, was stripped 
 of all his greatness, and subjected to a severe scrutiny, 
 in which God said to him, *' Who is this that darkeneth 
 counsel by words without knowledge?" and he was 
 obliged to confess, " I have uttered that which I under- 
 stood not, and things too wonderful for me, which 1 
 knew not." Care is taken that no one is able to say, 
 " through my wisdom I have prospered," which God 
 took so much amiss of the heathenish Sennacherib, that 
 he destroyed him because of it. Ought he therefore to 
 endure it in his children ? By no means! The fourth 
 thing of which they are divested, is a secret pleasure in 
 their own excellence and righteousness ; which is cer- 
 tainly comprehended in the first ; for when all that is 
 in the heart is brought to light, this falls away of itself. 
 '* Not for the sake of thy own righteousness or the 
 uprightness of thy heart dost thou enter into Canaan," 
 is the language both of the Old and New Testament. 
 God is angry with Tyrus for thinking herself so fair. 
 Is it likely he will endure such a feeling in his chil- 
 dren ? 
 
 The being humbled is no pleasing affair. Hagar ran 
 away from her mistress, when the latter wished to humble 
 her ; this we would do also, were we able : or at least 
 we would gladly determine the mode of humiliation. 
 
 By keeping this object in view, much that is enig- 
 matical will be rendered obvious to us, and that part of 
 the history of Israel's guidance, which we are about to 
 consider, will be divested of its obscurity. 
 
 c4 
 
36 BAALZEPHON AND MIGDOL. 
 
 Numb, xxxiii. 7. 
 
 " And they removed from Etham, and turned again unto 
 Pihahiroth, which is before Baalzephon, and they pitched before 
 Migdol." 
 
 There are still some things worthy of remark respect- 
 ing the encampment in Hahiroth ; of which it is said, 
 that it lies in a hollow, over against Baalzephon and 
 Migdol. 
 
 It is at all times true, that the Christian takes up 
 his position in a low place. With respect to himself, 
 considered as destitute of divine grace, he lies in an 
 abyss of wretchedness, the unfathomable depth of 
 which becomes increasingly apparent to him ; and 
 hence he more and more clearly perceives, that he 
 needs such a grace and such a righteousness as the 
 gospel holds out. 
 
 It is therefore only natural that he should be sta- 
 tioned in the depth of humility — a humility which he 
 cannot consider as a species of virtue, but which origi- 
 nates of itself, and says with Paul, " I am nothing." 
 Lofty imaginations fall away more and more ; and 
 though the disciples might have carried them with the 
 even to the cross, yet there they disappeared, and they 
 became " the little ones on whom the Lord turned his 
 hand." (Zech. xiii. 7.) 
 
 But their foundations are deeply laid also, as it 
 respects their salvation, which has its root in the love 
 and foreknowledge of God, who has chosen them before 
 the foundation of the world, and has predestinated 
 them to the adoption of cliildren by Jesus Christ unto 
 himself, according to the good pleasure of his will, to 
 
BAALZEPHON AND MIGDOL. 37 
 
 the praise of the glory of his grace, wherein he hath 
 made us accepted in the beloved. Their righteousness, 
 which is not of themselves, is rooted in the bleeding 
 wounds of the Son of God. Their renovation is of the 
 operation of his Spirit, and all these gifts and graces, 
 hopes and anticipations, result" from the mercy of God 
 in Christ Jesus. In one word, Christ, as he is made of 
 God unto us, is the depth in which Israel is encamped, 
 and the rock on which his church is built, against 
 which nothing shall be able to prevail. 
 
 It certainly well repays the trouble to examine from 
 time to time, on what our hopes are founded, and to 
 ascertain whether we are resting in any measure upon 
 ourselves, or solely upon the all-sufficient Saviour. 
 And has this foundation been laid in thee, my reader — 
 hast thou begun to perceive the extent of thy sinfulness 
 and misery — and how thou mayest be delivered from 
 all sin ? Is thy own foundation completely over- 
 thrown, so that thou really losest thy own life, and 
 livest no more, but Christ is become thy life, without 
 whom thou art unwilling and unable to do any thing? 
 
 We now direct our attention to the meaning of the 
 words before us. Baal is a term of frequent occurrence 
 in Scripture, and we know that the Jews served an idol 
 of that name, whose worship Elijah and Jehu over- 
 threw. Baal signifies one'who has and possesses some- 
 thing, and is hence a lord. This name has manifestly 
 something very encouraging for the poor Israelites. 
 Hitherto, Pharaoh had been their Baal ; at least he 
 arrogated to himself the possession of them, and con- 
 sidered them as bond-slaves: he was therefore unwilling 
 to part with them, because they were so useful to him. 
 Their real Baal and possessor, however, was not Pha- 
 
38 BAALZEPHON AND MIGDOL. 
 
 raoh, but the Lord, who would not forsake them. He 
 engages to be with his people in the hour of need, and 
 afford them deliverance, and bring them to honour, 
 however strange may be the paths through which he 
 leads them. And this consolation have all true Chris- 
 tians ; to them the animating assurance belongs, " Fear 
 not, I have redeemed thee ; I have called thee by thy 
 name ; thou art mine. — I am the Lord thy God, the 
 Holy One of Israel, thy Saviour ; I gave Egypt for thy 
 ransom, Ethiopia and Seba for thee!" To which their 
 hearts respond, " O Lord, other lords have had domi- 
 nion over us ; but by thee only will we make mention 
 of thy name!" 
 
 The word Zephon has more meanings than one. It 
 indicates concealment; and the Lord was truly, in 
 this case, a God that hid himself. It was hidden 
 from them why he led them by such a strange and 
 irrational way, that even the rational Pharaoh was 
 compelled to exclaim, '* They are entangled in the 
 wilderness." It was also hidden from them why they 
 were conducted directly towards the Red Sea, and 
 what would occur to them there. But woe to him 
 to whom God is in every respect a hidden God, who 
 neither knows him as a holy and just God, nor as a 
 kind and gracious Father in Christ ! 
 
 God, in his divine government, is often a hidden 
 God, and occasionally is so in a very high degree. 
 Think of the history of Lazarus. How inexplicable to 
 his sisters must have been his death, although Jesus 
 had sent to tell them that his sickness* was not unto 
 death, but only that the Son of God might be glorified. 
 Think of the death of Christ himself. What thoughts 
 — yea, what amazement must it have caused his dis- 
 
BAALZEPHON AND MIGDOL. 39 
 
 ciples, who expected any other result sooner than this! 
 How much it seemed opposed to the word of God, at 
 least as far as they understood it, which was never- 
 theless precisely fulfilled by it! 
 
 But David says also, respecting the people of God, 
 " Thou shalt hide them in the secret of thy presence 
 from the pride of man, thou shalt keep them secretly 
 in a pavilion from the strife of tongues." (Psalm xxxi. 
 20.) And the christian church, in all ages, has stood 
 in need of this protection, as much as Israel at that 
 time, although it has not at all times perceptibly mani- 
 fested itself. When the good work is really begun in 
 an individual, to what dangers is it exposed ! so that, 
 humanly speaking, nothing seems easier than a falling 
 from grace. The temptations of the world are perhaps 
 the most inconsiderable. But as if we had not enemies 
 enough in the corruptions and impurities of our own 
 hearts, Satan himself resists us, whose most painful 
 attacks are perhaps the least dangerous. But who 
 can expect to escape his assaults, since he attacked 
 even Christ himself? and if Paul was exposed to his 
 buflPetings, what may not happen to us ? Do not we 
 require a Baalzephon, a Lord who conceals and pre- 
 serves ? Yes, more than can be expressed. Have we 
 not seen even a David fall, a Solomon err so far as to 
 bow the knee to idols, and a Moses infringe upon the 
 honour of God? How humble ought therefore to be 
 our walk, and how ought we to watch and pray, lest we 
 fall into temptation ! 
 
 Zephon also signifies something which is regarded 
 with desire, and the word Migdol, a tower, as also 
 something excellent. A people therefore are here 
 pointed out, who ardently desire something excellent, 
 
40 BAALZEPHON AND MIGDOL. 
 
 and look out for it ; and this state of mind is only found 
 in true Christians. Every one else longs for things 
 which only deserve to be termed excellent in a very 
 limited sense, being merely of an earthly nature. Days 
 of ease, health, long life, prosperity, and possessions, 
 are the highest summit of the worldling's wishes. But 
 true Christians are otherwise minded ; for though they 
 do not despise these things, yet they by no means 
 cleave to them. The new heart and right spirit, for 
 which David prays, the righteousness which avails be- 
 fore God, and the peace of God arising from it, which 
 passeth all understanding, the Holy Spirit and eternal 
 life, fellowship with God, and intimate union with 
 Christ, are the excellencies of Migdol, for which they 
 pant. They choose the good part, and look towards, 
 it with desire. With longing eyes they watch for the 
 fulfilment of the glorious promises of God, both with 
 respect to themselves, the church and the world ; as 
 regards the former, they long for the period of a more 
 perfect subjection, crucifixion, and destruction of their 
 carnal nature, and of a wider expansion of their hearts 
 in faith and love, of a more intimate fellowship with 
 Christ, and their final reception into eternal glory. 
 And their language is, " we lift up our eyes to the 
 hills, from whence cometh our help." *' O that the 
 salvation of Israel were come out of Zion !" How 
 manifold is the strife, how various the labours of the 
 present state ! Days of rain and tempest often follow 
 a little sunshine. And how many groan beneath the 
 cross, who like ^imon of Cyrene, were hastening home 
 to refresh themselves after the labours of the field ! 
 Such is also the case in the journies of the Israelites. 
 First one thing is wanting, and then another, and still 
 
BAALZEPHON AND MIGDOL. 41 
 
 they are dwelling in a wilderness and not in Canaan, 
 their destination. And if the precious fruits of the 
 promised land are shown them, unbelief whispers that 
 they will never reach it, and Joshua has enough to do 
 to cheer the spirits of the people, who all lift up their 
 voices and weep. 
 
 Finally, Zephon also signifies the north. ** The 
 north and the south — thou hast created them," says 
 Ethan, in Psalm Ixxxix. 12. Towards the north there 
 are a few stars, which scarcely change their place in 
 the heavens the whole year through, and one of them 
 is termed the polar-star, from remaining almost im- 
 moveable. This star often guided the traveller, both by 
 sea and land, before the invention of the compass ; and 
 thus the children of Israel, though they needed no 
 polar-star, yet they were in want of a firm point, on 
 which the eye of their confidence might be fixed. This 
 they could not find on earth, especially under their 
 existing circumstances, but were compelled to seek it 
 on high, to which the lofty tower seemed to point. For 
 what provision had they made for their journey ? They 
 were devoid even of weapons, not to mention any thing 
 else. 
 
 Not only they, however, but we all require a polar- 
 star, an immutable object, to which our souls may 
 cleave. But where is it to be found ? Not in the world 
 — not in its wisdom, which is foolishness in the sight of 
 God, and varies every five years, and is therefore no 
 fixed, no polar-star. Not in its favour or its posses- 
 sions, which are as mutable as every thing else. 
 Equally destitute are we in ourselves in a firm ground 
 of confidence. On what therefore shall we lean, since 
 the Scripture declares him to be a fool who trusts to his 
 
42 BAALZEPHON AND MIGDOL. 
 
 own understanding ; and since that which is really 
 valuable is revealed only unto babes ? On our own 
 might ? we cannot even make a hair white or black. 
 On our resolutions? they are, when born, already like 
 infants half dead. On our courage ? which so easily 
 fails us. On our light ? which is so soon obscured. On 
 our certainty ? which is so soon shaken. On our faith? 
 which so readily vacillates. On our experience? which 
 we so rapidly forget ; or on what else shall we lean, 
 since man at his best estate is altogether vanity, and 
 since a malediction rests upon him that trusteth in 
 man, and maketh flesh his arm ? 
 
 Who then shall be our stay, our firm dependance? 
 Shall God ? But are we not sinners, and is he not 
 an enemy to sin ? A star, however, is risen in Jacob, 
 and a rod out of Judah's root ; to it shall the Gentiles 
 seek. In him is life and all abundance. Let us look 
 unto Jesus. We need wisdom, great wisdom ; we 
 must be in possession of a virtue which shall be valid 
 in the sight of God ; without holiness no one shall see 
 him, and we require a great deliverance from the mul- 
 titude of evils that oppress us. But see ! all this is 
 found in One — in Jesus Christ ; and even, as in the 
 Israelitish camp, almost every eye was directed to his 
 type, the brazen serpent, so ought we to desire to know 
 nothing but Christ and him crucified. Then, though 
 possessing nothing in ourselves of which we can boast, 
 or whereon we can depend, yet we have him in whom all 
 is comprised ; and though our faith may be but weak, 
 he can easily strengthen it; and if we believe not, yet 
 lie remains faithful. This is the true polar star for 
 us poor pilgrims. His word is the tower Migdol, which 
 points us to him ; and this word we must hold fast. 
 
BAALZEPHON AND MIGDOL. 43 
 
 The children of Israel were very soon placed in 
 circumstances, in which they had great need of this 
 firm point beyond the sphere of the visible world. 
 We also occasionally think that we are in a very 
 distressing and perplexing situation. Perhaps this 
 may be the case. But when it will appear to us, as 
 if no one besides ourselves had been in similar, or 
 even still more distressing circumstances, and when 
 we are inclined to exclaim, with Jeremiah, " Where 
 is there a sorrow like unto my sorrow !" we are under 
 a mistake. Let us for a moment picture to ourselves 
 the situation of the Israelites at Pihahiroth. They 
 were encamped in a deep dell, surrounded by moun- 
 tains, from which it was impossible to escape, either 
 to the right or left. There was only one entrance to 
 this vale. The opposite end was closed by the 
 Arabian Gulph, or the Red Sea. And into this hollow 
 way the children of Israel were obliged to enter, 
 because the cloudy pillar led them thither. Pharaoh 
 ascertained their position. He began to repent hav- 
 ing suffered them to remove, by which the country 
 had endured an irreparable loss, in being thus de- 
 prived of its bond-servants, who performed the labour 
 which they had no desire to do. His counsellors 
 agreed with him perfectly, and the resolution was 
 speedily taken. He immediately commanded his army 
 to march, and placed himself as generalissimo at its 
 head. So little time was lost, that the children of 
 Israel were soon overtaken. These good people 
 thought of no danger, but believed they had left all 
 distress behind them in Egypt. They had no weapons 
 wherewith to defend themselves, and they were not 
 
44 BAALZEPHON AND MIGDOL. 
 
 less deficient in courage. The provisions they had 
 brought with them out of Egypt were almost con- 
 sumed, and they began to be in want. All at once 
 they saw behind them the mighty Egyptian host, with 
 its glittering weapons, rattling carriages, and stamping 
 horses. Who can describe their terror ! Pharaoh, to 
 all appearance, could now do with them as he pleased ; 
 could slay their chiefs, cause them to perish with 
 hunger, chase them into the sea, or drive them back 
 into a more severe bondage than before. The Israel- 
 ites saw no means of escape ; pent up on each side 
 by craggy rocks, before them the sea, behind them a 
 martial host. Dreadful situation ! they were either 
 irrecoverably lost, or, if any alternative was left, it was 
 the only one of surrendering at discretion, and what 
 would then become of them ? Their terror was in- 
 describable. They began to cry aloud most piteously. 
 Nothing was left them but Baalzephon, i. e. the pole- 
 star in the heavens, which shines the brightest in the 
 darkest night — nothing but Migdol, the high and 
 lofty — nothing but the Lord, to whom they directed 
 their cries ; not, however, in a believing and confident 
 manner, but more fearing than hoping — hoping where 
 they had apparently nothing to hope for. They had 
 forgotten all the great and astonishing things which 
 the Lord had already done for them, and were in- 
 capable of inferring from thence that he would not 
 now abandon them. Even Moses, to whom this was 
 nothing unexpected, since the Lord had already in- 
 formed him of it, even he stood awhile mute and 
 astonished. Nay, how far may not mistrust be carried ! 
 The children of Israel, in their apprehensions, conceived 
 
BAALZEPHON AND MIGDOL. 45 
 
 a horrible suspicion, even with regard to Moses, that 
 he had, perhaps, thus concerted it with Pharaoh ; at 
 least, they considered him 'as the author of the whole 
 calamity, in having brought them, by his thoughtless- 
 ness, into this desperate situation, which they had 
 foreseen, and had more than once said to him, " Let 
 us alone, that we may serve the Egyptians." For, 
 however wretched that servitude might be, yet it would 
 have been better for us than to perish thus miserably 
 in the desert. 
 
 Nor can it be described what distress and anxiety 
 the law causes a soul in which it performs its office, 
 causing it to exclaim with Paul, " O wretched man 
 that I am, who shall deliver me?" The individual 
 then sees no way of escape, and in such circumstances 
 many have probably said, with the children of Israel, 
 * O that we had only remained in Egypt! that we 
 had only remained in our former state of security, 
 in which we did not trouble ourselves about God and 
 his word, about our souls and their state, but lived 
 without care like others !' 
 
 In short, the poor Israelites imagined nothing less 
 than that every thing had conspired for their destruc- 
 tion — Moses and Pharaoh, the valley and the sea. 
 Certainly they had much that might have encouraged 
 the visible sign of the gracious presence of God, in 
 the pillar of cloud and of fire ; but what availed that 
 in such a season of distress ? O how different were 
 their feelings now, to what they experienced at 
 Rameses, where they shouted for joy, whilst now 
 they groan with apprehension ! Night surrounds 
 them ; the pole-star alone shines upon them. Nothing 
 
46 BAALZEPHON AND MIGDOL. 
 
 is left them but him whose name is / am; and he 
 will continue to be that which his name imports. 
 Fear not, therefore, the Lord will get glory to himself. 
 He will fight for you, whilst ye shall stand still and see 
 his salvation. 
 
THE PASSAGE OF THE RED SEA. 
 
 Numb, xxxiii. 8. 
 
 " And they departed from before Pihahiroth, and passed 
 through the midst of the sea into the wilderness." 
 
 We left the children of Israel in the most critical 
 situation. Three enemies surrounded them at the 
 same time ; and it was difficult to say which of 
 them was the most cruel — Pharaoh, the sea, or the 
 inaccessible rocks. If they opened their mouths wide 
 in exultation at Hahiroth, they now opened them only 
 to give vent to the oppression of their hearts. Even 
 Moses was silent, although his heart cried the more 
 loudly and piercingly to God. We will now consider 
 the narrative, together with its signification, a little 
 more closely. 
 
 Moses had been silent a short time, but only for 
 the purpose of praying, that he might then open his 
 mouth the more effectually. " Fear ye not," said he, 
 " stand still and see the salvation of the Lord, which 
 he will show you to-day." Remarkable words, which 
 received their complete fulfilment on Calvary; but 
 yet it is always thus in the experience of the Christian ; 
 
48 THE PASSAGE OF THE RED SEA. 
 
 and what peace may not he enjoy, who by faith lays 
 hold of the words, " The Lord will fight for you, and 
 has fought for you !" But it required great firmness to 
 have the mind at ease under such circumstances. 
 There was nothing particular in maintaining their 
 present position ; for to this they were compelled by 
 dire necessity, and the impossibility of flight ; for 
 whither should they flee ? The way upwards, towards 
 heaven, alone stood open to them ; every other outlet 
 was closed. And thus we must necessarily be cooped 
 up on every side, in order to hope solely in God. For 
 as long as nature sees an outlet, she seeks to escape 
 by it. As long as she thinks she has still any righte- 
 ousness or strength of her own, she does not wholly 
 receive Christ. Hence it is that we generally despond 
 so pitiably, when nothing is left us but God. The 
 firmness of the children of Israel consisted in an immu- 
 table confidence reposed exclusively in God, instead 
 of any visible support, without which their hearts would 
 have trembled like the aspen-leaf. 
 
 The Lord now majestically interposed, by saying to 
 Moses, '* Wherefore criest thou unto me ? Speak 
 unto the children of Israel, that they go forward." 
 Wherefore criest thou unto me ? There is no need 
 of it. Do thou also stand still, and leave me to act ; 
 supplication is not necessary to induce me to help. I 
 am ready ; tell them to go forward. W^iat a com- 
 mand ! Whither shall they go ? To the Red Sea, for 
 the purpose of perceiving the full extent of their 
 extremity and their helplessness? For this reason also, 
 anjongst others ; we always seek to escape from such 
 a sight, and are satisfied with a slight view of our 
 wretchedness, even as the sight of the sea must have 
 
THE PASSAGE OF THE RED SEA. 49 
 
 been discouraging and appalling to the Israelites. 
 " Speak unto them, that they go forward." When 
 such is the command we must obey, in order to see 
 what a troubled sea we ungodly are, that cannot rest. 
 '* Speak unto them, that they go forward." They 
 must give heed to nothing, but 'say in faith, " In all 
 these things we are more than conquerors !" There 
 lies in this command something majestic and inex- 
 pressible. God acts just as if there were no hindrance, 
 nor is there any for him ; consequently none in reality 
 for his people. Forwards in faith, in spite of every 
 obstacle ! 
 
 To Moses, the Lord said, " But lift thou up thy 
 rod, and stretch out thine hand over the sea, and divide 
 it ; and the children of Israel shall go on dry ground 
 through the midst of the sea." How astonishing the 
 command, to divide the sea, and what a man was 
 Moses, not to say, * Lord, I cannot!' but to think, I 
 am able to do it, because the Lord commands me. It 
 is also much more becoming the believer to say, * I 
 can,' than * I am not able.' Yet both belong together, 
 as unable of themselves to do any thing, but able 
 through him to do all things. 
 
 Divide the sea! What great deeds may not poor 
 Christians perform, when the Lord calls them to it! 
 Such confidence they ought reasonably to have in God ; 
 for their own ability is out of the question. If it had 
 depended solely upon Moses's own ability, the sea 
 would have remained undivided. But he did not take 
 that into account; he did it all in faith, which had for 
 it an express command of God. How irrational is it, 
 therefore, when we bring forward the slightest objection 
 to any command, however great — since it merely de- 
 
 D 
 
50 THE PASSAGE OF THE RED SEA. 
 
 pends upon how we apprehend it — whether in the 
 sense of the covenant of works or of grace ; how irra- 
 tional to oppose our weakness to it, or even in the 
 requirement to perceive an encroachment upon our 
 justification ! The requirements and admonitions in 
 the Scriptures are equally calculated to refresh iDur 
 spirits, as the promises themselves. It depends only on 
 the hearing ear, and the seeing eye, of both which the 
 Lord is the maker. Therefore bring hither your com- 
 mands, even though it should be said, " Be ye perfect 
 as your Father in heaven is perfect," or " Divide the 
 sea!" Whilst people subtilely attempt to explain how 
 the Lord ascribes that to man which he himself per- 
 forms, or how far the individual participates in the 
 work which God accomplishes by his means — we will 
 in the mean time learn to believe, and to faith, add 
 virtue. 
 
 But how was Moses to cause the children of Israel 
 to walk dryshod through the midst of the sea? This 
 he would never have guessed. But God, in com- 
 manding him to divide the sea, told him how he was 
 to do it. He was to lift up his rod, and stretch out his 
 hand over the sea. Let no one despise the means 
 when they are of divine institution. The lifting up of 
 the staff, and the stretching out of the hand, contri- 
 buted nothing towards dividing the sea ; and yet was 
 so indispensably necessary, that, without this, it would 
 not have been divided. God needed not the wretched 
 instrumentality of a wooden staff, and the weak hand 
 of an octogenarian ; and yet he would do nothing 
 without it. He might have chosen other means, but 
 selected this, and Moses would not have acted piously, 
 but impiously — not believingiy, but rebelliously — not 
 
THE PASSAGE OF THE RED SEA. 51 
 
 humbly, but self-sufficiently, had he said, * I will not 
 lift up my staff, because the Lord does it all alone and 
 of himself.' In natural things God does not require 
 bread and wine for the support of our lives ; nor doeti 
 he need to send rain upon a country to render it fruit- 
 ful — even as it never rains in Egypt. In spiritual 
 things, he needs neither church nor preacher — no, nor 
 even Bible nor sacrament for the purpose of converting, 
 instructing, strengthening, and gladdening men's hearts. 
 But how irrational would he act who should despise 
 either the one or the other, seeing God has appointed 
 both ! Even as Moses's hand and rod were requisite 
 in order to divide the sea — so churches and preachers, 
 Bibles and sacraments, are necessary for the conversion, 
 instruction, and edification of mankind. We therefore 
 gladly and obediently make use of the means, without 
 resting in them, or expecting from them that which 
 comes merely from the Lord, but which it is his will to 
 give through means, however weak and imperfect these 
 means may be. " We forsake not the assembling of 
 ourselves together, as the manner of some is, but admo- 
 nish one another." 
 
 The Lord said further unto Moses, ** I will harden 
 the heart of the Egyptians, that they shall follow after 
 you, and I will be honoured upon Pharaoh and upon 
 all his host, that the Egyptians may know that I am 
 the Lord." (Exod. xiv. 4.) Obediently and believingly, 
 without listening to reason or its suggestions, Moses 
 stretched out his hand and rod over the mighty sea. It 
 rolled back reverentially, and divided itself, though not 
 all at once, but gradually, during the whole night. 
 The Lord assisted also with a strong east wind, re- 
 specting which Moses subsequently sang, without men- 
 
 d2 
 
'52 THE PASSAGE OF THE RED SEA. 
 
 tioning the stretching forth of his own hand and rod; 
 " With the blast of thy nostrils the waters were 
 gathered together, and the floods stood upright as ir> 
 a heap." How easy is it for the Lord to help, and 
 by what mean and apparently trifling instruments, if 
 he chooses to work by means ! The children of Israel 
 were in the most dreadful perplexity, shut in on every 
 side — without any prospect of escape ; and yet how 
 soon a way was opened for them! *' The Lord is a 
 man of war ; the Lord is his name!" (Exod. xv. 3.) 
 But there was something in addition to this unex- 
 pected aid. God intended not only to deliver the 
 children of Israel, but also to destroy Pharaoh and his 
 host. He therefore hardened his heart, that he might 
 decide upon following after Israel ; ** for even for this 
 purpose have I raised him up," said the Lord con- 
 cerning him, " that I might manifest my power in him, 
 and that my name might be great on the whole earth." 
 He was not, however, permitted to pursue them too 
 soon, but leave them time to be first considerably in 
 advance. " Then the angel of the Lord, which went 
 before the camp of Israel, removed and went behind 
 them, and the pillar of the cloud went from before their 
 face, and stood behind them." (Exod. xiv. 19.) The 
 angel of the Lord here mentioned, as the one who went 
 before Israel, is frequently alluded to in the book of 
 Genesis. He is no created angel or messenger, but one 
 of the three divine persons; hence it is said, in the 
 24th verse, *'The Lord looked unto the host of the 
 Egyptians through the pillar of fire and bf the cloud." 
 This angel appeared unto Moses in the burning bush, 
 and called himself " the God of Abraham, of Isaac, 
 and of Jacob." He it was who wrestled with the 
 
THE PASSAGE OF THE RED SEA. 53 
 
 patriarch Jacob, and he calls him both angel and God. 
 This is the angel of the presence, the angel of the 
 covenant, the mediator between God and man, the Son 
 of God, who, in the fulness of time, became man, and is 
 called Jesus Christ. It was he who gave the law on 
 Mount Sinai, as Stephen informs us in his speech to 
 the Jewish council, (Acts vii. 38,) whom he expressly 
 calls God, and again distinguishes from God, when he 
 says, in verse 35, " God sent Moses by the hand of the 
 angel, which appeared to him in the bush" — from 
 whence it is clear that the doctrine of the Trinity is 
 contained in the Old as well as in the New Testa- 
 ment."* Hence Pharaoh and all those who set them- 
 selves against the church of Jesus Christ, individually 
 or collectively, have not merely to do with them, as 
 they suppose, but with the Son of God himself, who is 
 able to protect them, whether it be the devil, the world, 
 or their corrupt natures that persecute them. 
 
 The children of Israel might have been greatly per- 
 plexed on no longer seeing the fiery and cloudy pillar. 
 But it was to their advantage that it left their front, and 
 took up its position behind them, because it was more 
 needful there. The heart of the believer is also terrified 
 when Christ conceals himself from him. But whenever 
 this is the case, it is useful to him — more so than if it 
 were otherwise. Whether we always perceive this or 
 not, is another question. 
 
 The fiery and cloudy pillar prevented Pharaoh, the 
 whole night, from overtaking the Israelites, who availed 
 themselves of it, and passed through the midst of the 
 
 * Especially from that passage in Isaiah where the Messiah is 
 introduced as saying, " The Lord God and his Spirit hath sent 
 me." (Chap, xlvii. 16.) 
 
54 THE PASSAGE OF THE RED SEA, 
 
 sea. It was a dark cloud, it is said, causing obscurity 
 to the Egyptians, and rendered the night still darker to 
 them, whilst to the Israelites it shone brightly, so that 
 sufficient light was afforded them. 
 
 Thus it is in spiritual things. There is a kingdom of 
 light and a kingdom of darkness — a kingdom of truth 
 and a kingdom of deceit and lies ; there are also children 
 of the light and children of the world and of darkness. 
 Whilst the Lord enlightens the new man, the old 
 becomes so much the more obscure, or manifests him- 
 self as such. The same gospel, which seems a clear 
 light to some, appears to others darkness and folly ; 
 and even as it is to some a savour of life unto life — so 
 to others it is a savour of death unto death. " For 
 judgment did Christ come into this world, that they 
 that see might become blind, and that the blind might 
 receive their sight." He is set for the rise and fall of 
 many in Israel. The paths of the Lord are true ; the 
 just walk therein, but the transgressors stumble in 
 them. Whilst one of a family is converted, the rest 
 often become more hardened and embittered than 
 before. 
 
 Meanwhile, a path had opened itself through the 
 midst of the sea. It stood up on both sides like 
 crystal walls, which wondrously reflected the light 
 of the fiery pillar. The east wind, which blew in the 
 midst, dried the way so rapidly, that not a single foot 
 was wet in going over. But who does not wonder at 
 the courage of those who first ventured to enter ? Paul 
 admires it, when in Heb. xi. 29, he says, " By faith 
 they passed through the Red Sea as on dry land;" and 
 therefore reckons it amongst the mighty acts which he 
 there recounts. Unbelief might have supposed, * What 
 
THE PASSAGE OP THE RED SEA. 55 
 
 would be the result, if these liquid walls should flow 
 together again ! I see no dam to restrain this immense 
 mass of waters.' But faith regarded neither the hand 
 of Moses, nor the enormous heap of waters, nor their 
 unnatural position ; it looked to the omnipotent hand 
 of God, who created that sea out of nothing, and made 
 of it what he pleased. If nothing obeyed him when he 
 said, *' Let there be liglit," how should not something — 
 how should not the sea prove obedient to his behest, 
 '* Hitherto shalt thou come, and no further." And is 
 not faith, on the whole, a venture ? Blessed are they 
 who do not see, and yet believe! Peter risked still 
 more. He walked, not through, but upon the sea. 
 Moses endured, as seeing him that is invisible. Who 
 does not prefer riches to poverty — independence to 
 dependency ; and who would not willingly gather 
 manna for a longer period, instead of seeking it every 
 morning? But it is the nature of faith to seek its 
 righteousness and strength in the Lord, and to have in 
 itself only as much as the Lamb of God pours into our 
 earthly vessels. 
 
 The Egyptians ventured also, and entered upon this 
 wondrous way, into which they were led, in order to 
 destroy them there, all at once. They went forward — 
 not in faith, for they knew it not ; but in presumption. 
 The children of Israel went into the sea about six o'clock 
 in the evening, at sunset, and reached the opposite shore 
 about four in the morning ; so that they required about 
 ten hours, in order to pass through it, in which they 
 doubtless did not delay, but made all possible haste. 
 Towards the morning, Pharaoh observed the movement 
 in the Israelitish camp. He hastily set out with his 
 army in pursuit of them to overtake them. In the 
 
56 THE PASSAGE OF THE RED SEA. 
 
 thick darkness in which he was enveloped by the cloudy 
 pillar, he saw neither heaven nor earth, and directed 
 his course according to the noise of the Israelites on 
 their march. Thus, before he was aware, he found 
 himself in the midst of the sea, which still stood like 
 liquid walls. The Lord now looked from the fiery and 
 cloudy pillar upon the Egyptians, spread terror through 
 all the host, and loosened the wheels of the chariots. 
 They began to comprehend that the Lord himself was 
 fighting for Israel, and wished to return. But God 
 now commanded Moses to stretch out his hand again 
 over the sea. He did so; and as this act had pre- 
 viously divided the sea — so now it caused it to flow 
 together again. The crystal walls gave way, and 
 overwhelmed the whole Egyptian host, so that not one 
 escaped to tell the fate of the rest. Still the report of 
 it spread itself through the whole of Canaan, the inha- 
 bitants of which called to mind this remarkable event, 
 even forty years afterwards, and were terrified before- 
 hand, on that account, when hearing of the approach 
 of the children of Israel, as Rahab related to the spies. 
 (Josh, ii.) Even ancient writers mention a tradition, 
 that the Red Sea had once divided itself into two parts, 
 and that the dry land had become visible. 
 
 Thus the Lord gave a great and striking proof how 
 he is able to deliver his church and his children out of 
 the greatest distress, by the most wonderful and the 
 smallest, as well as the greatest means, and also how 
 able he is to overthrow Itis enemies ; so that the former 
 have no need to despond in any distress, but receive 
 the exhortation, " Cast not away your confidence." It 
 not unfrequently comes to such a point, that tliere 
 remains no human prospect of rescue, and all natural 
 
THE PASSAGE OF THE RED SEA. 57 
 
 Tiieans appear insufficient, and that God alone is able 
 to help. But however unwillingly nature sees itself 
 brought to this point — grace has no reason to shun it ; 
 for a breaker has gone up to prepare the way. And as 
 certain as it is, that the true Christian shall at length 
 be delivered out of all his distresses — so certain it is 
 also, that all the wicked shall eventually perish, 
 although they may stand as firm as. a palace, and 
 present as fair an appearance as a fruitful field. The 
 Lord's people are happier in the extremity of necessity, 
 than the ungodly in the height of prosperity ; for a 
 change will certainly take place with both. 
 
 Every difficulty was not immediately removed in the 
 case of the children of Israel ; but from one trouble 
 they fell into another, probably still greater ; yet they 
 also experienced one deliverance after another. After 
 having happily escaped from Egypt, they seemed 
 justified in believing, that they would enter into the 
 promised land without further obstruction ; and the 
 appearance of the fiery and cloudy pillar at Ethani 
 seemed fully to justify this expectation. But some days 
 later, the Red Sea presented itself in their way, like 
 a ravenous lion. Such is also the case with the Chris- 
 tian ; so that cause is given him to ask with Gideon, 
 *' If the Lord be with us, why do these things befall 
 us ?" or even to the mistrust of the Israelites, when they 
 said to Moses, " Thou hast brought us into this desert 
 only to slay us." The way led them once near to the 
 borders of Canaan ; but they were obliged to turn back, 
 as if they were returning to Egypt— back to the Red 
 Sea, probably directly across the track they had already 
 made. And is it not true, that the Chrisuan on his 
 pilgrimage has frequently shouted victory, and be- 
 
 D 3 
 
5C5 THE PASSAGE OF THE RED SEA, 
 
 lieved that henceforth his path would be more straight 
 and even; and yet found it the reverse ? Yet never- 
 theless, happy is the people whose God is the Lord. 
 Although his name is " Wonderful," yet he is also 
 called " the Mighty God, the Everlasting Father, and 
 the Prince of Peace." 
 
 That the passage of the children of Israel through 
 the Red Sea has a higher and a spiritual signification, 
 is evident from 1 Cor. x. 1, where the apostle says, 
 " I would not that ye should be ignorant, brethren, 
 how that all our fathers were under the cloud, and all 
 passed through the sea ; and were all baptized unto 
 Moses in the cloud and in the sea." Their passage 
 was therefore like a baptism, and prefigured the 
 baptism of the New Testament, even as both point out 
 and seal all that belongs to the purifying from sin, 
 and that which produces and promotes it. 
 
 Let us, first of all, cast another look at the Israel- 
 ites, traversing the bed of the sea. They walk there 
 as in an awful sepulchre. Think of the horrible depths 
 of the sea, and imagine the immense height of the 
 v/atery walls on both sides, threatening to overwhelm, 
 and yet standing firmly. Nor do I suppose that the 
 sea immediately divided itself from one end to the 
 other ; but since it is said, that the waters went back 
 the whole night through, I infer that they still stood 
 like walls or ramparts before them, which they con- 
 tinually divided in faith, so that they departed on 
 each side on their nearer approach. Above them was 
 a wide-extending cloud. And thus they were shut 
 m on all sides by water. This might justly be called 
 
THE PASSAGE OF THE RED SEA. 59 
 
 a baptism, which formerly took place by the entire 
 immersion of the body in water. The Jews were 
 therefore already baptized in their fathers, and when 
 Jesus commanded tliat they should be baptized as well 
 as the heathens, it proved the insufficiency of the 
 first baptism, as also of the first birth ; thus John 
 also declared his baptism to be insufficient, and that 
 it was necessary to be baptized with fire and the Holy 
 Ghost, by him who should come after him, although 
 he was before him. 
 
 Respecting baptism it is said, that we are baptized 
 into Christ, and particularly into his death, and that 
 as we are buried with him by baptism into his death, 
 so we are washed and cleansed by his blood and 
 Spirit from our sins. Is it not remarkable, therefore, 
 that the sea is called the Red Sea, from its red colour 
 or shore ? 
 
 It is also observable, that the sea was rent like the 
 veil of the temple, into two parts, and thus a way was 
 made where previously none had existed ; for was not 
 the humanity of Christ also divided into two parts by 
 death, when soul and body were separated, by which 
 the way to the throne of grace, otherwise inaccessible 
 to us, became a new and living way ? All the Egyp- 
 tians were drowned in the same sea, by which Israel 
 was saved. Thus by Christ's sufferings and death, 
 life has been procured for all believers, as well as the 
 perdition of all their foes. 
 
 Hence the passage of the children of Israel through 
 the Red Sea, is a representation of that which belongs 
 to purification from sin. Here, several things are to be 
 observed. 
 
 1. Israel leaves Egypt for the purpose of proceeding 
 
 D 4 
 
60 THE PASSAGE OF THE RED SBA. 
 
 to Canaan, the promised land. A figure of an 
 awakened soul, drawn to God, which takes the firm 
 and noble resolution to renounce all sin, and serve 
 God, seeking first the kingdom of God and his righte- 
 ousness. 
 
 2. The fiery and cloudy pillar is the secret but 
 powerful attraction of the Father to the Son, which 
 the soul follows, and by which it is faithfully and 
 correctly guided. Here the individual is brought to 
 the salutary means of grace, or they to him, in such a 
 manner, that he is afterwards obliged to confess, that 
 if a single, and often inconsiderable, circumstance 
 of his life had been otherwise, his whole course would 
 have assumed another form. 
 
 3. The pursuing Pharaoh, as we have already seen, 
 is a figure of the law in its strict and insatiate re- 
 quirements, as well as of Satan and the powers of 
 darkness. The latter soon perceives when any one 
 is desirous of escaping from him, and consequently 
 opposes him in every way. Some he torments with 
 blasphemous, others with unbelieving thoughts, as 
 if they were undertaking something they could never 
 accomplish, either because it was already too late, 
 or because they were too great sinners ; presenting at 
 the same time some particular sin before them, or 
 even trying to persuade them that they had committed 
 the sin against the Holy Ghost. Other's he torments 
 with doubts of the truth of God's word, nay, even 
 whether there be a God, a Christ, a devil, and eternal 
 life, so that the individual appears to himself to be in- 
 describably reprobate, and even irrecoverable. Others 
 he plagues with a variety of useless cogitations and 
 difficult speculations and questions, which are entirely 
 
THE PASSAGE OF THE RED SEA. 61 
 
 unnecessary to the soul in that state. He also acts 
 the preacher of the law, and makes exaggerated re- 
 quirements. Or else he carries to an extreme tlie 
 characteristics by which the individual is to judge of 
 his state of grace. 
 
 In this manner the new convert may be brought 
 into a dilemma, similar to that of the children of Israel 
 at Pihahiroth. Numberless are the evil thoughts he 
 suggests to the mind, in order to turn the soul aside 
 from its purpose ; and to this is added the power of 
 inbred corruption, which the individual never felt in 
 such a manner as now, when seeking an entire deliver- 
 ance from it; so that he exclaims with David, " Ini- 
 quities prevail against me." 
 
 4. The utterly helpless condition of the children of 
 Israel represents the oppressive weakness felt by the 
 awakened soul. He is unwilling to return to Egypt, 
 to the service of sin ; and yet cannot proceed further. 
 It fares with him according to the words of Hezekiah, 
 " The children are come to the birth, but there is no 
 power to bring forth." To will is present with him, 
 but how to perform he finds not. O ! he no longer 
 excuses himself on the score of weakness, but considers 
 it as great misery, which it also is. 
 
 5. But the Red Sea, which threatened destruction 
 to the Israelites, proved of the greatest benefit to 
 them. And this very feeling of sin, misery, and in- 
 ability, which causes an awakened person so much 
 uneasiness, turns to his greatest advantage. For it 
 serves, like the blindness of the man born blind, and 
 the death of Lazarus, to promote the divine glory, 
 that Christ may be honoured by it. That feeling of 
 wretchedness, which casts down every hope, is just 
 
62 THE PASSAGE OF THE RED SEA. 
 
 that which causes it to be said to such a Bartimeus, 
 " Be of good cheer, he calleth thee !" 
 
 6. The way by which Israel was delivered, was one 
 which was most miraculously opened ; a way appa- 
 rently dangerous and terrific, and hidden from the 
 Egyptians. This may be also said of the way by 
 which the Lord leads his people to life. For how- 
 wonderful is the way of salvation through the birth, 
 sufferings, death, and resurrection of Christ ! The 
 Lord's guidance is also not unfrequently of such a kind, 
 as to appear very dangerous to reason. And what does 
 the natural man know and comprehend of it ? Nothing 
 at all ! It is foolishness unto him, neither can he 
 know it. 
 
 However dreadful the path of the Israelites might seem 
 to them, yet it was an encouragement to them to have 
 with them Moses and Aaron, and the bones of Joseph, 
 who had expressly commanded that they should take 
 them with them, in order that they might be buried in 
 Canaan. So it may also be very cheering to Chris- 
 tians in their afflictions, to see from the Psalms, how 
 the saints have formerly been exercised ; but especially 
 how Jesus Christ himself has suffered, and has left 
 us an example that we should follow his steps. And 
 not only so, but that he is ever with his people, espe- 
 cially in distress, to deliver them and honour them. 
 
 7. We observe also the stretched-out' arm of Moses, 
 and the strong east wind. What was it that once 
 made so many thousands at Jerusalem, from being 
 bitter enemies of Christ, his warmest adorers, ready 
 to suffer death in any .form for his sake? Was it 
 Peter's discourse ? Was it Paul's eloquence which 
 gathered hosts of them who had formerly been hea- 
 
THE PASSAGE OF THE RED SEA. 63 
 
 thens, under the cross of Christ ? Was it the sound 
 of the horns which were blown, that threw down 
 Jericho's walls ? Ah no ! It was the arm of the 
 Lord. But to whom is it revealed ? Its vivifying 
 power is manifested in the conversion of every sinner, 
 which can be effected by nothing less ; by which also 
 the converted soul is kept unto salvation. 
 
 A strong east wind arose, and dried the sea ; and 
 a rushing, like the sound of a mighty wind, was the 
 signal to the holy apostles of the approach of the 
 Holy Spirit. When he blows upon man, '* all flesh 
 is as grass, and all the goodliness thereof as the 
 flower of the field.'^ He it is that quickens. He is 
 the bright-shining cloud that points out the right path 
 to Israel, and fills them with a cheerful confidence, 
 even when walking through the gloomy vale. He 
 it is that glorifies Jesus Christ, and those that are led 
 by him are the children of God. Whilst '* he that 
 hath not the Spirit of Christ is none of his.'' 
 
 This wind blew from the east ; and thus we find 
 Isaiah speaking of a sharp east wind, by which the 
 Lord afflicts his people to take away their sin. And 
 does not our misery and our salvation proceed from 
 the east? There paradise was situated, in which the 
 first man fell. And there also is Bethlehem and Cal- 
 vary, by which we are restored. There the Sun of 
 Righteousness arose, which sends its quickening beams 
 even to us, and from thence an eternal and cloudless 
 day dawns upon us, if we are children of the light 
 and of the day, and walk in the light, even as he is in 
 the light. 
 
 8. The cloud, which overshadowed the people of 
 Israel, protecting them from the pursuing foe, descend- 
 
64 THE PASSAGE OF THE RED SEA. 
 
 ing upon them as a refreshing dew, and serving by 
 its radiance instead of a lamp, may be regarded as 
 an emblem of the Redeemer's blissful mediation be* 
 tween God and man. From it drops a refreshing dew 
 upon the troubled heart, and a healing balm for the 
 wounded conscience, yea, a peace of God which 
 passeth understanding. Here the wearied soul finds 
 a shadow from the heat, and a defence from every 
 danger ; for the '' name of the Lord is a strong tower ; 
 the righteous runneth into it and is safe." Here all 
 the divine attributes manifest themselves in the mildest 
 and gentlest light; and here the never-failing spring of 
 salvation bubbles forth, from which the believer draws 
 water with joy. 
 
 Lastly, the divided sea is a type of baptism, and 
 consequently of all that which is requisite to purify 
 the soul from sin. The Red Sea of the Redeemer's 
 blood is the abyss into which the sins of believers 
 are so deeply plunged, that, if sought for, they can 
 never be found ; the sea which swallows up, over- 
 whelms, and drowns Satan, with all his host, and 
 the old man, and quickens in us a new man, who 
 after God is created in righteousness and true holiness. 
 This precious blood of Christ, who offered himself to 
 God by the Holy Spirit, is that which alone perfectly 
 cleanses our consciences from dead works, to serve 
 the living God. 
 
 Not, indeed, as indispensably necessary as this blood, 
 and the vivifying Spirit inseparably united with it, 
 yet serviceable for the purification from sin, and the 
 mortification of corrupt nature, are the various trials 
 and afflictions, internal as well as external, which are 
 therefore not wanting to the true Christian. Was not 
 
THE PASSAGE OF THE RED SEA. 65 
 
 Moses the most tried man upon earth, and did not 
 Jacob exclaim, *' All these things are against me ?" 
 David thought himself formed for affliction ; Asaph's 
 chastisement was renewed every morning ; and Paul 
 suffered tribulation on every side. But he represents 
 it as very salutary, when he says, '* it worketh pa- 
 tience, experience, and hope ;" and that the Father of 
 spirits chastiseth every son whom he receiveth, for 
 his profit, that he may become a partaker of his 
 holiness. Paul adduces it also as a proof of adoption, 
 and that he who is without chastisement is not a son. 
 James therefore wishes believers to count it all joy, 
 when they fall into divers temptations ; and Peter 
 affirms, that though they may cause them heaviness, 
 yet faith is thereby tried, and found more precious 
 than gold tried by tire. And who would flee sufferings 
 and chastisements, however painful they might be, 
 if they only contributed to make him meet for the 
 inheritance of the saints in light, if he estimates that 
 inheritance in any measure as it deserves ? And are 
 not chastisements succeeded by the most lovely con- 
 solations, which religion distributes, of the purest kind, 
 and often in superabundance? 
 
 If, in conclusion, we wish to determine the period 
 in which the true Christian experiences a similar event 
 to the passage of the Israelites through the Red Sea, 
 it is applicable to that season, when, after a long 
 conflict, he perceives the fulness of salvation opened 
 to the penitent sinner in Christ, with a believing ap- 
 propriation of it to himself in the light of the Holy 
 Spirit. 
 
 We also observe the wandering Israelites provided 
 with a few timbrels, and are perhaps inclined to look 
 
66 THE PASSAGE OF THE RED SEA. 
 
 upon these as needless and burdensome lumber, which 
 they had done better to leave behind. Perhaps they 
 were also frequently inclined to throw them away. 
 But now, behold Miriam and a choir of females on 
 the opposite bank of the sea, seizing their musical 
 instruments, singing, and dancing. O glorious music, 
 that proclaims the high praises of God ! O delightful 
 strains, that celebrate such a triumph ! O that every 
 one understood how to join in the song! The blood 
 of Christ alone can enable us to do so ; and he that 
 participates in it here below, after wandering through 
 the vale of repentance, is able even here to sing 
 praises, and will at length receive a harp of God, will 
 strike its strings, which vibrate to the breath of the 
 Lord, and sing the song of Moses and the Lamb ! 
 
VI. 
 
 THE WATERS OF MARAH. 
 
 ExoD. XV. 22—26. 
 
 " So Moses brought Israel from the Red Sea ; and they went 
 out into the wilderness of Shur ; and they went three days in the 
 wilderness and found no water. 
 
 " And when they came to Marah, they could not drink of the 
 waters of Marah, for they were bitter ; therefore the name of it 
 was called Marah. 
 
 " And the people murmured against Moses, saying, What shall 
 we drink? 
 
 "And he cried unto the Lord, and the Lord showed him a 
 tree, which when he had cast into the waters, the waters were 
 made sweet ; then he made for them a statute £^nd an ordinance, 
 and there he proved them. 
 
 " And said, If thou wilt diligently hearken to the name of the 
 Lord thy God, and wilt do that which is right in his sight, and 
 wilt give ear to his commandments, and keep all his statutes, I 
 will put none of those diseases upon thee, which I have brought 
 upon the Egyptians ; for I am the Lord that healeth thee." 
 
 We left the children of Israel on the shores of the Red 
 Sea, rejoicing at the overthrow of their enemies and 
 their own miraculous escape. When beholding the 
 exuberance of their joy, we are ready to say, ' Ah, ye 
 little know what still awaits you ! You have still a 
 
68 THE WATERS OP MARAH. 
 
 very long and wearisome way before you, and yet you 
 seem to think you are only a few paces from Canaan, 
 or even that you are already there. A rabble has come 
 on shore with you, that will excite many a tumult, and 
 draw down upon you many a severe chastisement, 
 because you suffer yourselves to be seduced by them — 
 an Egyptian mob, which in reality do not belong to 
 you, but which you suffer to accompany you ; and thus 
 act very wrong. Your journey will be directed to 
 Sinai, and whoever has been there, knows what an 
 awful place it is. Your labours are only commencing, 
 though you regard them as terminated.' 
 
 However, it is necessary to proceed further, and their 
 next journey is one of three days through the wilderness 
 of EUmm. (Numb, xxxiii. 3.) This word, as we have* 
 already seen, admits of a variety of interpretations, and 
 it may also be rendered ** gravelly soil." How diffi- 
 cult is it to walk upon such a surface! Every step is 
 tedious, and the longer we walk on it, the more fa- 
 tiguing it becomes. In the place of the Egyptians, 
 another enemy appears — not indeed so terrific in ap- 
 pearance, but not less dangerous in reality, and that 
 is, thirst. The desert is devoid of water within a three 
 days' circuit. Have they only escaped from the Egyp- 
 tian sword to fall a prey to a still more dreadful foe ? 
 For what can be more terrible than to die of thirst ? 
 At length they arrive at Marah, which' signifies bitter ; 
 and there they find water. How must they have rushed 
 towards it, in order to quench their thirst, and drink to 
 the full ! But behold, it is bitter, and Just as unfit for 
 drinking as the waters of the sea they had left. Why 
 is this ? we are ready to ask ; is it only to tantalize the 
 poor people ? They murmur against Moses, and ask 
 
THE WATERS OF MARAH. 69 
 
 him, in a menacing manner, ** What shall we drink ?" 
 But why do ye murmur against him? Did he place 
 himself at your head, at his own impulse, and had not 
 God difficulty enough to induce him to do so "^ Have 
 ye learned so little understanding from the mighty 
 wonder of your passage through tlie sea, as now to act 
 as if there were no God ? It is, indeed, said of you, 
 (Exod. xiv. 31,) that you believed the Lord and his 
 servant Moses, on your safe arrival on this side the Red 
 Sea; but how long did this faith last? Not even for 
 three days! Is this persevering and being faithful? 
 Is this going from faith to faith ? 
 
 They prosecuted their journey therefore through the 
 wilderness of Etham. From this we learn, first, that 
 sincerity of heart always abides with the Christian, and 
 passes like a straight line through his whole life and its 
 manifold vicissitudes. In his inmost soul there is 
 always a serious disgust and repugnance towards all 
 that is sinful, as well as an inclination towards God and 
 all that is good, a mourning and thirsting after God and 
 his fellowship, and a striving against that which ob- 
 structs it. This is the case with all true Christians, 
 and is, so to speak, their soul. For where this does 
 not exist, there is no real godliness. This feeling may 
 indeed be suppressed for a season ; but still it shows 
 itself again ; it may be concealed from the individual, 
 but it always manifests itself anew. 
 
 The gravelly soil of Etham is no inappropriate figure 
 of human life and its difficulties in general. Moses is 
 right in affirming it to be but labour and sorrow. 
 He that accumulates earthly riches, knows not who 
 shall gather them. The most tender alliances and 
 conections are torn asunder by death, and if we build 
 
70 THE WATERS OF MARAH, 
 
 houses and lay out plantations, we know not who shall 
 inherit them. Life's sweetest enjoyments soon pall 
 upon the palate, so that Solomon at length exclaims, 
 " It is all vanity." 
 
 The Christian also frequently walks on a gravelly 
 soil. He has his own peculiar sufferings, and has 
 others in common with all Christians. Self-denial, 
 the crucifixion of the flesh with its affections and lusts, 
 the daily taking up his cross, the strife of the flesh 
 against the Spirit, the chastisements he has to bear, and 
 all that he has else to suffer, both personally and rela- 
 tively, form the gravelly soil on which he must also 
 make his three days' journey. 
 
 But to the difficulties of the way was also added a 
 painful thirst, and it is indeed wonderful how soon the 
 Lord suffers his people to fall into some new distress, 
 equally as great as the previous one. It seems as if he 
 would accustom them to trust exclusively to him, take 
 no step without him, aud never despond nor despair with 
 him. They must never imagine that their distresses 
 are for ever at an end, but be convinced, that there is 
 not one of them out of which the Lord is not able and 
 willing to deliver. And from all this a life of entire 
 dependance on God must develop itself, as well as a 
 wonderful confidence in him — both which are essential 
 parts of true godliness. They must leave him to act, 
 humble themselves, and quietly hope, and patiently 
 wait. It is, indeed, quite requisite that we should 
 experience similar wants to those of the Israelites, 
 in order that our confidence in ourselves may expire, 
 that we may become thoroughly conscious how greatly 
 we need the Lord's continual aid, and that we may 
 learn to hope in his power and faithfulness. Nor 
 
THE WATERS OF MARAH. 71 
 
 ought it at all to appear strange to us, when, like the 
 children of Israel, we are frequently in want of many 
 things, even of such as are necessary, and see ourselves 
 compelled to cleave to Christ as our only support, that 
 we may hourly receive from him what we require, both 
 for life and for godliness. But all the children of 
 Israel did not participate in the whole of their trials, 
 since many of them died on the way ; nor are all be- 
 lievers tried in the same manner or to the same extent, 
 although the cup goes constantly round, and each must 
 take a drink of it. 
 
 The children of Israel probably suffered much from 
 thirst during these three days in a hot climate. Doubt- 
 less they frequently attempted to find water by digging, 
 but in vain. They were obliged to confess that even 
 water is a precious gift of God, and that our efforts of 
 themselves are ineffectual. Thus the disciples laboured 
 a whole night in fishing, and caught nothing, until, at 
 the Lord's command, they cast their net on the right 
 side of the vessel, and caught an abundance of fish. 
 How often do our own endeavours only serve to con- 
 vince us chiefly of their own insufficiency I 
 
 The Israelites applied to Moses with the question, 
 " What shall we drink ?" This was acting correctly ; 
 for Moses was the mediator of the old covenant, and 
 Israel had to expect the Lord's help through his hand. 
 They needed to apply to him, even as we to the me- 
 diator of the new covenant, Jesus Christ, through whom 
 all divine blessings must flow down upon us. And 
 how much more able is he than Moses was or could be, 
 to relieve all our necessities, however great and urgent 
 they may be, even when we are able to help ourselves 
 
72 THE WATERS OP MARAH. 
 
 as little as the children of Israel in the wilderness of 
 Etham ! 
 
 At length they found water. What could have been 
 more desirable ? Never was water so precious to them 
 as now, after being so long deprived of it. But alas ! 
 it was very bitter. This excited their anger against 
 Moses, and they said, *' What shall we drink?" But 
 was Moses any better off than they ? Yet thus acts 
 sinful man. He will have every thing according to his 
 own wish and will ; otherwise he murmurs. He ought 
 to submit to the will of God ; he ought to humble 
 himself; he ought to acknowledge, that on account of 
 his sins, he has no claim upon the smallest of God's 
 mercies. But in opposition to this, he becomes morose 
 and angry both with God and man ; and requires that 
 God should order every thing to his mind, without 
 returning him any particular thanks. But where is 
 the renunciation of self-will ? Where is the Lord's 
 will, which is alone good, obeyed without reluctance? 
 — nay, where is such a sentiment cherished ? 
 
 But does it not often fare with mankind, both in 
 natural and spiritual things, as with the children of 
 Israel at Marah? Many suppose, that if they were 
 once released from some particular burden, or had 
 attained some particular object ; if they had but a 
 sufficient maintenance or had provided for their chil- 
 dren, &c., nothing more remained to be' wished for, and 
 they would be quite satisfied. If things do not happen 
 so, they feel themselves justified in complaining; and 
 if their wishes are realized, they find soibething else to 
 embitter the waters. And why? Because the indivi- 
 dual must learn to seek his happiness in God and his 
 
THE WATERS OF MARAH. 73 
 
 will, but not elsewhere. Become different thyself; and 
 then, thouiih the difficulties of thy situation and thy 
 particular affliction may continue, yet thou wilt greatly 
 jj^ain by it. 
 
 . So it is also in spiritual thing's. Persons often wish 
 to experience the feeling of sin, repentance, contrition, 
 and assurance all at once, together with sanctification, 
 and take the kingdom of heaveti as if by storm. But 
 they are obliged to retire and wait. Tney promise 
 themselves unwonted edilication and go empty away, 
 whilst others are refreshed and satisfied. And are 
 there not even states in which that becomes bitter to 
 the soul which otherwise afforded it comfort and re- 
 freshment? — such as hearing, reading, meditation, con- 
 versation, the sacrament, prayer, and the remembrance 
 of the light and comfort previously enjoyed. 
 
 The children of Israel travelled three days without 
 stopping; and even in this respect we trace a similarity 
 with the experience of the Christian. But for what 
 purpose is it ? Doubtless to exercise the individual in 
 the denial of those things he most desires, that he may 
 learn to submit every thing to the will of God, whether 
 lie gives or takes away, whether he visits us with afflic- 
 tion or consolation, or leaves us in barrenness or re- 
 freshes us; to exercise us also in not too ardently 
 desiring any thing however good it may be, but submit 
 ourselves to God in that meek and quiet spirit, which 
 is of great price in his sight. In the joy of the children 
 of Israel at the Red Sea, doubtless much that was 
 sensible had intermingled itself, and it was probably 
 carried to excess. Something therefore now occurred 
 to cool it; and thus every thing must be mortified, 
 until we attain to a state of complete resignation. 
 
 E 
 
/-t THE WATERS OF MARAH. 
 
 Maralj, generally speaking, represents every thing of 
 a bitter nature ; for which, however, the Lord knows 
 d means of sweetening, and of rendering it useful and 
 agreeable. He showed Moses a tree, which he cut 
 down and cast into the water, by which it was rendered 
 fit for use. Travellers assure us, that there is much 
 bitter water in the vicinity of the Red Sea, but no wood 
 is known which is able to render it palatable. We 
 cannot therefore say, whether the tree had a natural 
 power to sweeten, and might still manifest it, if it were 
 known, or whether God did not perform a secret miracle 
 on this occasion. Be that as it may ; the gospel points 
 us to a tree which renders every bitter thing sweet. 
 This tree is the cross of Christ, that wondrous tree, 
 which gives life to the world, and on which the greatest' 
 wonder took place, so that it retains its sweetening 
 power, in the same undiminished degree, in every age. 
 On this cross our reconciliation was etiected, and 
 thereby the bitterness of the wrath of God appeased. 
 Even death is slain by it. Its sting is taken away, and 
 it now only serves to deliver the believer from all bit- 
 terness, and to conduct him into all sweetness. By 
 this great wonder, the bitter ocean of our sins and the 
 punishment incurred by them is sweetened ; so that 
 they cannot injure us, if we believe in the Son of God. 
 
 But we have here also the means of sweetening all 
 bitterness. The bitterness of repentatice is sweetened 
 by this consideration, that being a godly sorrow, it 
 worketh a repentance unto life, which no one repenteth 
 of. The bitterness of denying the w6rld and self is 
 sweetened by this, that he who renounces every thing 
 for his sake receives it again a hundred-fold. The 
 bitterness of the spiritual combat is alleviated by this. 
 
THE WATERS OF MAR AH. 75 
 
 that it is the good fight of faith, to which the victory and 
 the crown of glory is held out. The bitterness of the 
 various sufferings we have to endure, is sweetened by 
 the consideration, that they are not worthy of the glory 
 that shall be revealed ; and also of the various tempta- 
 tions by which we are assailed, of which it is said, 
 *' Blessed is the nnan that endureth temptation ; for 
 after he is tried he shall receive the crown of life, 
 which God has promised to them that love him." In 
 short, this wondrous tree can sweeten all the suffering 
 that would be otherwise intolerable. 
 
 But still it is necessary that the remedy be shown 
 and pointed out to us by the Holy Spirit ; otherwise 
 we should be in a similar situation to that of the dis- 
 ciples on the sea. For when in danger from the wind 
 and the waves, and when Jesus appeared to them on 
 the sea, they cried out for fear, thinking it was a spirit, 
 and that all was over with them, until the Lord reproved 
 them and said, " fear not! it is 1." 
 
 Such is the road to Canaan. Who is inclined to 
 enter upon it? Let us not be deterred, even by arriving 
 at Marah, after three days journeying in the desert. 
 God will order all things for the best. Therefore let 
 us take courage, and cast in our lot with the people of 
 God, and then good shall come unto us. " Draw us, 
 and we will run after thee !" 
 
 e2 
 
VII, 
 
 THE FOUNTAINS AND PALM-TREES OF ELIM. 
 
 " I SAT under his sliadow, with great delight," says the 
 bride in the Song of Songs, " and his fruit was sweet 
 iHito my taste." Except Christ, all appeared wild, 
 harsh, and unsavoury to her. Enjoying him, she can 
 dispense with every thing besides ; without him, nothing 
 can satisfy her. vShe must again possess him, or she 
 falls sick with love. And what a delicious fruit is 
 peace with God through our Lord Jesus Christ ! — is 
 joy in God, as a gracious Father! is freedom from an 
 evil conscience, a true heart, the full assurance of faith, 
 that perfect love which casteth out fear, and that con- 
 fidential intercourse with God, in which spirit converses 
 with spirit! There sat the bride. How different to her 
 former position in darkness and the shadow of death ! 
 It is thus that the Lord, from time, to time affords his 
 people their Peniels, and their pleasing encampments, 
 like the children of Israel at Elim. 
 
 Exoi/. XV. 27. 
 " And they came to Elim, where were twelve wells of water, 
 and three score and ten palm-trees, and encamped there by the 
 waters." 
 
 The children of Israel had now been a month on their 
 journey, having left Egypt on the 15th day of the first 
 
 k 
 
THE FOUNTAINS AND PALM-TREES OF ELIM. // 
 
 month, and on the same day in the second month, they 
 arrived at this pleasant encampment. After the occur- 
 rences at Marah, they had probably not promised them- 
 selves much enjoyment. And yet their expectations 
 are exceeded, and it fares uncommonly well with them. 
 They then probably felt assured it would be increas- 
 ingly better with them at every station. They imagined 
 they had now become acquainted with God, and seen 
 his deliverances in the extremity of distress. They had 
 seen how he is able to help, when none else can advise ; 
 and therefore why should the same thing always occur? 
 Yet afterwards, contrary to their expectation, they were 
 again placed in trying circumstances. But why is this ? 
 Ought we not to expect any thing? leave the Lord 
 entirely to act as he pleases ? resign ourselves unre- 
 servedly to him, and expect no change either in good 
 or evil days ? It would really seem as if such ought 
 to be the case. 
 
 They arrive, therefore, at their fifth encampment, 
 called Elim. The word is of the plural kind, and 
 signifies the strong, the heroic, the courageous. Hence 
 also, El is one of the divine names, and is applied, 
 especially by Isaiah, ch. ix., to the wondrous child, who 
 is there called El gibbor, *' the mighty God." 
 
 The word Elim also reminds us of rams, who are a 
 figure of strength, which they possess particularly in 
 the head, and of deer, which probably resorted to this 
 shady, pleasant, and well watered spot. This place is 
 described, both by ancient and modern writers, as ex- 
 tremely agreeable, and its beauty is doubtless mucli 
 increased by its lying in the midst of an immense and 
 unfruitful desert, as if it had been miraculously placed 
 
78 THE FOUNTAINS AND 
 
 there, as a proof of the divine Omnipotence, which can 
 form a garden in the midst of such a desert. In recent 
 times, an English traveller found there nine clear foun- 
 tains of water, but the other three had been sanded up. 
 There were several thousands of palm-trees. Thus 
 their number liad either increased, or else Moses only 
 mentions seventy of the chief of them, without intend- 
 ing to say there were no more. 
 
 Palm-trees belong to the most remarkable produc- 
 tions of the vegetable kingdom in the east, and they 
 are often mentioned in Scripture. There it is said of 
 the righteous, in the 92d Psalm, that they shall grow 
 as the palm-tree. It is a tree which yields a refreshing 
 and pleasing fruit, called dates. This fruit ripens in 
 every season of the year, which peculiarity it has in 
 common with various other fruit-trees. How must the 
 children of Israel have been refreshed by this fruit ! It 
 never casts its foliage like other trees, but in every 
 season is as green as it is fruitful. Its leaves are also 
 of considerable size and umbrageous appearance — a 
 pleasing feast for the eyes of the Israelites, who had 
 long seen nothing but naked rocks, sand, and gravel. 
 They grow perpendicularly to a great height, but are 
 also easy to climb, from the crevices in their rind, which 
 form a kind of ladder. They attain a great age, and 
 when cut down, the roots shoot up again. It is also 
 observed of the palm-tree, that the more it is restrained, 
 the higher it towers. Its branches serve as tokens of 
 joy and victory ; hence the church triumphant in 
 heaven, is represented in Rev. vii., with palms in their 
 hands. In the temple itself, a palm-tree and a cherub 
 were placed alternately. And of these beautiful trees 
 
PALM-TREES OF ELIM. 79 
 
 there was a great number at Elim. It was good to 
 be there, and a place in which the traveller willingly 
 pitched his tent. 
 
 The resemblance between the palm-tree and the 
 Christian will be easily perceived by the devout reader. 
 
 This encampment serves as a proof, that real religion 
 has not only its sorrows, but also its joys ; that it calls 
 upon us not merely to self-denial, patience, and the 
 taking up of our cross, but that it also affords us en- 
 joyments, which are not found in the same degree and 
 purity elsewhere. Sighing and sorrow m.ust occasionally 
 flee away, and joy and delight possess the believer. 
 Hence the latter frequently encourages himself in liis 
 sufferings, with the certainty of succeeding enjoyments; 
 and he exclaims with David, '* Why art thou cast down, 
 O my soul ! and why art thou disquieted within me? 
 Hope thou in God, for I shall yet praise him, who is 
 the health of my countenance and my God." 
 
 There is also a difference observable in the Christian's 
 joy. It is indeed his duty to rejoice — yea, to rejoice 
 evermore. In fact, a very agreeable duty, but to the 
 exercise of which a variety of things are requisite, which 
 are exercised by believers in very different degrees. 
 There are certainly those amongst them, who are led as 
 on a plain path, whose outward and inward position, 
 disposition, and constitution, as well as the grace which 
 dwells within them, together with their relative situa- 
 tion, co-operate to enable them to proceed on their way 
 in great equanimity of mind. They are as remote from 
 particular sufferings, as they are from extraordinary 
 feelings of joy, and keep the desirable medium. Again, 
 there are others, who are seldom truly joyful, and that 
 only for a short time, and with respect to whom every 
 
80 THE FOUNTAINS AND 
 
 thing is as unfavourable as it is favourable for those 
 lirst nientioned. Sorrow is their usual element, and 
 sie:hing and complaining their most frequent employ- 
 ment. They mourn sore like doves, and are as the 
 solitary sparrow on the house-top. They are not like 
 the upright and fruitful palm-tree, but flourish only as 
 the grass, and are like the broken reed or the smoking 
 flax. These are the desponding souls, which must be 
 energetically commanded to be of good courage. Every 
 harsh and severe word makes them tremble, and even 
 comfort must be administered to them in a very gentle 
 manner, lest their distress should be heightened. 
 
 There are also anxious and contracted souls, which 
 are often as great a torment to others as to themselves, 
 and with whom it is requisite to have great patience, 
 because they frequently criticise others, and are self- 
 willed. Trifles are often regarded by them as things 
 of great importance, and they are like those people 
 who say, *' Touch not, taste not ;" whilst in more im- 
 portant things, they are not unfrequently too indulgent, 
 and stand in singular contradiction v/ith themselves. 
 
 There are also those who experience very rapid 
 transitions from joy to sorrow, and vice versa, as if 
 they were suddenly removed from the severity of 
 winter into the smiles of spring, and then back again 
 into the rudest season of the year. The cross of 
 Christ appears at one time to them ill the complete 
 effulgence of the Holy Spirit's light. They drink 
 their fill from the crystal stream that proceeds from 
 it. They have a most heart-cheering view of the 
 putting away of sin, and the purging of iniquity by 
 the blood of Christ, and how, by his one oftering, he 
 hath perfected for ever them that are sanctified. They 
 
PALM-TREES OP ELIM. 81 
 
 Stand with Moses on Mount Nebo, and enjoy the 
 prospect of Canaan. No breath of doubt moves a 
 single leaf, no zephyr curls the smooth and glassy f^ 
 surface of their even minds, in v^'hich the sun of grace 
 reflects itself in all its brilliancy; no impure lust Sv 
 troubles the transparent element, and the balmy per- ,^ 
 fume of heavenly devotion calmly and gently ascends. 
 But, ere long, the scene on the lake of Gennesaret is 
 renewed. The master lies down to sleep. Hostile 
 winds disturb the lake. Its raging billows fill the 
 yielding bark, and, to all appearances, the first thing 
 they sweep away is faith ; at least nothing is heard 
 but the alarming cry of " Master, Master, we perish !' ' 
 which sounds more like the groan of despair, than 
 the anxious cry of a struggling and supplicating faith ; 
 so that the Master even asks, " Where is your faith ?" ^'' 
 
 But how rare are those who, as James says, look \ 
 
 into the perfect law of liberty, so as to continue 
 therein ; who are firmly established on immutable 
 principles, and who stand like a rock amidst the 
 raging billows ! Certainly none but God can thus 
 establish us. But it is nothing impossible, and may 
 be experienced through grace ; so that the individual 
 can really say with Paul, in a permanent manner, " I 
 take pleasure in infirmities, in reproaches, in neces- 
 sities, in persecutions, in distresses, for Christ's sake ; 
 for when I am weak, then am 1 strong." (2 Cor. 
 xii. 10) And these are the characters to whom it 
 may be said, '* Cry out and shout, thou inhabitant of 
 Zion ; for great is the Holy one of Israel in the midst 
 of thee!" (Isaiah xii. 6.) 
 
 The joys of the true Christian have all one origin, 
 the merits of Christ, especially his grief and tears, his 
 
 £ 3 
 
82 THE FOUNTAINS AND 
 
 agony and abandonment, by which he has purchased 
 for his people the ability to rejoice with a joy un- 
 speakable and full of glory. Even as he condescended 
 to become poor, that we through. his poverty might 
 be made rich, so although he might have continued 
 in divine felicity, yet he resigned himself to the deepest 
 sorrow, that we through his grief might have joy. He 
 has accomplished a perfect atonement, and therefore 
 no one need wonder that his people daily and heartily 
 rejoice in it. 
 
 The joys of the Christian proceed from one and the 
 same source. It is not worldly, earthly, or even 
 sinful things, which constitute his joy, or produce it. 
 It is the Holy Spirit who makes him glad. His re- 
 joicing is therefore entirely independent of outward 
 things. Bodily sufferings, imprisonments, and even 
 tortures, cannot prevent the Holy Spirit from visiting 
 the heart of the Christian. So that the righteous are 
 confident, even in the midst of death, and can sing 
 hymns of praise when lying in fetters. Hence it is a 
 joy of which no man can deprive them, and which 
 Christ calls his joy in them. On this account the 
 world does not understand their joyfulness, because it 
 knows not and has not the Holy Spirit. 
 
 The joys of the Christian are excited by a variety of 
 
 . occasions. At one time it extends itself in such a 
 manner, that the beauties of nature, the divine blessing 
 
 ( on the fields and gardens, the advantages of situation, 
 
 'deliverance from some temporal evil, &;c. excite tlie 
 lieart to holy joy. At another time it is a book, a 
 
 ' sermon, a verse of a hy'mn, a text, a conversation, 
 which yields such pleasing light, that the soul again 
 strikes the chords of its harp, which it had previously 
 
 k 
 
PALM-TREES OF ELIM. 83 
 
 hung upon the willows. The Lord's Supper, the 
 reahzing of the love of God, the atonement of Christ, 
 the consideration of the Lord's wondrous dealings, 
 can often cheer the mind uncommonly. Whilst at 
 another time all is barren and dry, as a proof that 
 the soul cannot produce it alone; but the Spirit that 
 quickeneth. 
 
 These joys produce in all the same effect " The 
 joy of the Lord is your strength," says Nehemiah. 
 " When thou enlargest my heart," says David, " I will 
 run in the way of thy commandments." When the 
 Galatians experienced the joys of salvation, they were 
 willing to have plucked out their very eyes. The He- 
 brews took joyfully the spoiling of their goods, and 
 the apostles, after being scourged, departed from tlie 
 presence of the council, rejoicing that they were 
 counted worthy to suffer shame for the name of Jesus. 
 
 How desirable is it, therefore, that we meet from 
 time to time with such Elims ; and who does not 
 gladly concede repose to the children of Israel, after 
 their three days' tedious journey over the hot and 
 gravelly soil, without being able to take any regular 
 rest during the night ? However, ihey were not 
 permitted to stay long there. For that was not their 
 rest. 
 
 Elim, as mentioned before, implies the strong. But 
 to whom is the term applicable? to the place of encamp- 
 ment, or to the Israelitish host ? Why not especially 
 to the latter ? For Israel is certainly strong. Did he 
 not derive his name from having prevailed, when 
 wrestling with God? How should he not be strong, 
 since the Lord is his strength, on whom he waits, and 
 thus continually renews his strength. Who will over- 
 
 e4 
 
84 THE FOUNTAINS AND 
 
 come him, since the Lord fighteth for him ; how should 
 he not overcome, since the Lord is his sword? " All 
 things are possible to him that believeth." Were this 
 not the case, " if the Lord had not .been on our side," 
 now may Israel say, " if the Lord had not been on 
 our side, when men rose up against us ; then they 
 had swallowed us up quick, when their wrath was 
 kindled against us ; then the waters had overwhelmed 
 us, the stream had gone over our soul." (Psalm cxxiv. 
 1 — 4.) But now there is a stream which makes glad 
 the city of God ; *' for God is in the midst of her, she 
 shall not be moved." (Psalm xliv. 5, 6.) Christians 
 are strong, and able to perform exploits. 
 
 The springs of water were twelve in number, and 
 the palm-trees seventy. The number of the former 
 agrees with that of the apostles, and of the latter with 
 that of the seventy disciples, whom Jesus (according 
 to Luke X.) sent out after them. Now, even as every 
 thing befel the children of Israel typically, so this 
 likewise. Their fifth encampment, therefore, is a 
 type of the Gospel, which was first preached by the 
 twelve apostles and the seventy disciples. This gospel 
 serves as a well watered, shady, and pleasant grove, 
 for the weary and heavy-laden soul, which has fatigued 
 itself on the gravelly soil of Etham, and suffered from 
 the want of every thing. Here it is said to them, 
 " Eat, O friends, and drink, yea, drink abundantly, 
 O beloved!" Here the scorching heat of the sun 
 no longer falls upon them. The glory of the divine 
 majesty no longer darts upon them with fiery ray, so 
 as to cause them to exclaim, " Woe is me, for I am 
 undone;" for " their transgressions are forgiven and 
 their sin is covered." 
 
 k 
 
PALM-TREES OF ELIM. 85 
 
 Even as tlie palm-branch is a type of victory and 
 peace, and tlie purling streams by their pleasing- 
 murmurs delight and tranquillize, whilst here and 
 there the fleet roebuck or the majestic stag, drinks or 
 grazes on the verdant pastures, §o, under the victorious 
 palms of the crucified and risen Saviour, a balmy 
 peace distils upon the soul, the timid deer are attracted 
 near, the hart, that had long panted for the water- 
 brooks, drinks, and all that the soul perceives, proves 
 at the same time refreshing. In short, the delight 
 afforded by this grove of palms to the Israelites, after 
 such a wearisome journey, is experienced incomparably 
 more essentially in the gospel, as soon as a humbled 
 soul learns to understand it in the light of the Holy 
 Spirit. 
 
 But all this does not constitute Canaan, although it 
 may be a small foretaste, and a faint reflection of it. 
 What must Canaan itself be, where the crystal stream, 
 planted on both sides with trees, which bear twelve 
 manner of fruits, rolls along where no vicissitude is ex- 
 perienced, but such as exalts the felicity of its inha- 
 bitants I Yea, what no eye hath seen, nor ear heard, 
 has God prepared for them that love him. 
 
 Let us also become travellers. Let us forsake 
 Egypt with all its splendour, and hasten towards 
 Canaan. 
 
VIII. 
 
 THE RED SEA, 
 
 Numb, xxxiii. 10. 
 And they removed from Elim, and encamped by the Red Sea." 
 
 We have now lingered long enough in lovely Elim, 
 enjoyed the delightful shade of its palm-trees, eaten 
 of their fruit, and quenched our thirst at its fountains. 
 We naturally seek to perpetuate pleasing enjoyments, 
 and to leave affliction and temptation to others. But 
 the Holy Spirit has other things to testify to us, 
 besides bearing witness with our spirits that we are 
 the children of God, and that God is love in Christ 
 Jesus. He will not and cannot always comfort, but 
 must also grieve us ; not merely heal, but also wound ; 
 not merely tranquillize, but also disturb ; not merely 
 manifest himself as a refreshing dew^ but also as a 
 fire, and as a "Spirit of judgment and burning," to 
 those upon whom he vouchsafes to operate. He does 
 not always make use of the gospel, but also of the 
 law; not merely of the promises, but also of the 
 threatenings ; and speaks, not merely of consolation, 
 but also of duty. He exalts, but humbles also ; he 
 translates into the third heaven, but likewise brings 
 
THE RED SEA. 87 
 
 down to the pit ; comforts richly, but also lets us ex- 
 perience great distress ; he even kills, but also makes 
 alive. If he intends to teach thee that Christ is the 
 way, he will hedge up every other path ; and if he 
 gives thee to experience that he is the life, thou wilt 
 find nothing but death elsewhere. The corn would 
 not yield its harvest unless the winter passed over it, 
 and hence it is sown in autumn, and the noblest of all 
 plants, the vine, is pruned the most. Similar to this 
 are the occurrences of the inward life ; through what 
 travail and distress, through what a variety of deaths 
 must the true Christian pass ! 
 
 Elim is not Canaan; the children of Israel must 
 depart from thence, and proceed further. Let us accom- 
 pany them. Let us see how the Lord has acted from 
 the commencement of time, that we may be comforted, 
 corrected, and instructed in righteousness. 
 
 From Elim they were obliged to travel towards the 
 Red Sea ; and because the cloudy pillar stayed its 
 course, they were also obliged to halt, erect their tents, 
 and encamp. On this side of Elim they were more 
 at their ease than on the other side, where they were 
 not permitted to encamp, but go forwards for three 
 successive days, and take their repose during the night, 
 as well as they were able,' on the hard ground, and 
 in the open air. Thus in the christian course, it is 
 sometimes easier than at others. At one time there 
 seems to be a truce to hostility, but afterwards the 
 conflict only becomes the hotter and more fatiguing, 
 which is then succeeded by a season of refreshing. 
 
 The Red Sea is also called the Sea of Reeds, from 
 the quantities of the latter which grow on its shores. 
 The reason why the cloudy pillar led them to that sea, 
 
88 THE RED SEA. 
 
 through which they had passed only a few days before, 
 is easily discovered. They were to remember the way 
 by which the Lord had led them. They were to call to 
 mind, in a very lively manner, the great deliverance 
 they had received, contrary to all their expectations. 
 They were maturely to reflect upon the mighty effects 
 of the wrath and love of God, his severity and his 
 kindness — his wrath and severity towards the ungodly, 
 as manifested in an awful manner upon the Egyptians ; 
 and his love and kindness towards his people, even 
 towards them that trust in him, and confide themselves 
 to him. Both were intended to lead them to repentance, 
 that they might become more and more conformed to 
 God. The sight of this sea, therefore, excited love in 
 them towards such a gracious God, and fear towards 
 one so holy ; confidence in such a powerful God, and 
 resignation towards one so wonderful and faithful. 
 They were to learn to say with Paul, *' He hath re- 
 deemed us from so great a death, delivers us daily, and 
 we trust will still deliver." What confidence with 
 respect to the future ought not this consideration to 
 have produced in them ! With what very different eyes 
 could they now look upon the same sea, which only a 
 few days before they viewed with so much dread ! How 
 very natural it was to make a comparison between the 
 two, and how fresh it was still in their memories ! Pro- 
 bably the dead bodies of the Egyptians were still lying 
 on the shore, with all their implements of war, whilst 
 they stood there in safety, none daring, to make them 
 afraid. What an encouragement might they derive 
 from this circumstance *for the future; how ashamed 
 they might feel because of their unbelief and mistrust ; 
 and how strongly incited in future to hope in the living 
 k 
 
THE RED SEA. S^) 
 
 God, and to love, fear, and honour him witli their 
 whole hearts I Well might it here be said, " O that 
 thou wouldst hearken unto me ; then should thy peace 
 flow like a river, and thy righteousness as the waves of 
 the sea!" 
 
 But what a perverse nation we're the Israelites ! They 
 had no eyes to see, no ears to hear ; and no heart to 
 understand. *' The ox knoweth his owner, and the 
 ass his master's crib ;" and although both are regarded 
 as the most stupid of the animal race, yet they re- 
 member where they iiave been fed, and recognise their 
 keeper. But this people encamped by the Red Sea, 
 just as if they themselves had been reeds, without 
 understanding or reflection — nay, we shall soon find, 
 that they murmured and expressed distrust. Do not 
 let us suppose, however, that we are better than they ; 
 but let us, from their example, infer the depravity of 
 our own hearts, and the necessity of what the Red Sea 
 typifies to us — of our being cleansed by the blood and 
 the Spirit of Jesus Christ, and therefore be induced to 
 seek it. 
 
 And are we not also encamped on the shores of a sea, 
 from which we may learn the goodness and severity of 
 God, as well as our own corruption and misery ? The 
 word of God, the history of his dealings with mankind, 
 the holy sacraments and ordinances of divine appoint- 
 ments — all these form a mighty sea, which we ought to 
 regard with due consideration, and from which we 
 ought to learn wisdom. I do not, mdeed, pretend to 
 be able to pourtray to you the whole extent of this 
 boundless ocean, nor to enter upon a detail of all that 
 it presents to us. Jesus Christ remains the centre, in 
 which the scattered rays unite themselves as in their 
 
90 THE RED SEA. 
 
 focus, and in whose face the glory of God reflects itself; 
 the consideration of him, therefore, is that which is the 
 more needful and salutary for us. To become duly 
 acquainted with sin and grace is our lesson ; and both 
 is best seen in him, who was made both sin and righ- 
 teousness, when we see how God himself spared not 
 his own Son — after making him to be sin for us — 
 neither in body nor soul, and laid him in the dust of 
 death without mercy — we then see perfectly what sin 
 must be in the eyes of God, since he takes such ven- 
 geance upon it, and requires such a sacrifice. How 
 deeply does this humble us; to what repentance and 
 self-denial does it call us ! But where do we find also 
 such a display of grace as in the face of Jesus Christ ? 
 It is certainly affecting when Jesus describes to us the' 
 loving heart of God as receiving the returning prodigal 
 with more than parental kindness, as sweeping the 
 whole house to find the lost piece of silver, and as a 
 faithful shepherd, joyfully carrying home the strayed 
 sheep on his shoulders ; or when he invites all that are 
 weary and heavy laden to come to him that they may 
 find rest, and promises gratuitously the water of life, &c. 
 But all these are only like lovely and glittering dew- 
 drops, and are not the Sun of Righteousness itself. 
 AVhat an immense ocean of grace is presented to us in 
 the fact, that " God so loved the world, as to give his 
 only begotten Son ;" and that the Son loved us so 
 much, as to lay down his life for us ! O that we were 
 indeed encamped on the shores of this sea,, and that 
 the Holy Spirit would hover on the face of the waters, 
 which are rendered so. palatable and salutary by the 
 wood of the cross ; that thus we might comprehend the 
 height, and depth, and length, and breadth of the 
 
THE RED SEA. 91 
 
 mercy of God in Christ Jesus ; and that tlie reeds of 
 impenitence and unbelief might not hinder us from 
 seeing what can only be seen in his light ! Of a 
 truth, even as Israel's enemies perished in the sea, so 
 we may here say, " My sins disappear like flax in the 
 burning flame, and plunged into such an abyss, if 
 sought for will never be found." These are the waters 
 of which Ezekiel writes, that they first came up to his 
 ancles, then to his knees, his loins, and at length were 
 wide enough to swim in ; and could no more be passed 
 over. How glorious will be that crystal sea, mingled 
 with fire, mentioned in Revelations xv., on which 
 those stand, who have gotten the victory, and chaunt 
 to the harps of God, the song of Moses and the 
 Lamb ! 
 
 The various experience of the Christian is also a sea, 
 on the shores of which he occasionally encamps, to call 
 to mind all the way by which the Lord hath led him. 
 This experience is of a two-fold nature — humiliating 
 and exhilarating. " Who can tell how oft he offendeth ?" 
 and how great is the multitude of secret faults ! How 
 little self-knowledge is requisite to perceive that we 
 come short of the glory of God ; and how great must 
 be the blindness of those who will not admit of 
 this! But if we judge correctly of our own hearts, 
 according to the description given of them in the 
 infallible word of God, we have a sea before us, 
 whose waves cast forth mire and dirt, which sur- 
 rounds itself with all kinds of excuses and palliations, 
 as with reeds, in order not to be seen in its true, that 
 is, in its hideous colours. This is also a sea, on which 
 we ought to encamp, that we may become thoroughly 
 acquainted with our wretchedness and our misery. The 
 
9'2 THE RED SEA. 
 
 sight, though disagreeable is useful — painful, but salu- 
 tary. And where is the Christian, who whilst reviewing 
 his previous career, does not call to mind many an 
 anxious season and many a period of great inward 
 distress, through which he has had to pass, in which 
 his soul sunk within him, and he thought nothing less 
 than that it was all over with him ? But how pleasing 
 has also been his experience occasionally, which justly 
 remains as memorable to him, as that to which David 
 alludes in the words, " Forget not all his benefits." 
 What glorious prospects have been sometimes afforded 
 him, and with what divine brightness has the truth 
 shone upon him! In what fulness has he often per- 
 ceived Jesus Christ, so that he no longer felt apprehen- 
 sive on account of his extreme wretchedness and his 
 many deficiencies, but could triumphantly exclaim, 
 " Who is he that condemneth ? seeing Christ hath 
 died ; yea, rather is risen again, and sitteth on the right 
 hand of God, interceding for us." What holy feelings 
 often pervaded his mind, even like what the Israelites 
 felt at the Red Sea, when beholding the destruction of 
 their enemies, in the idea that now his corrupt nature 
 was entirely put off, although afterwards, to his great 
 astonishment, it manifested itself again, and he was 
 again obliged to prepare for the conflict ! What admi- 
 rable assurance of faith and fervour of love, power, and 
 hope here often animated him, so that he was able to say, 
 " The snare is broken, and we are escaped !" In short, 
 it affords an useful subject of meditation to reflect upon 
 the variety of experience of which we have been the 
 subjects ; and the first- shedding abroad of the love of 
 God in the heart remains, in particular, ever memorable 
 to us ; and how many have been able to note down the 
 
THE RED SEA. 93 
 
 very clay and hour in which this was communicated to 
 them ! 
 
 It appears, however, that the children of Israel did 
 not regard the Red Sea, thus again presented to their 
 sight, with those salutary feelings, which it ought to 
 have produced in them ; and this blindness is still but 
 too frequent. The sea of the divine wonders in the 
 Holy Scriptures expands itself before the eyes of men — 
 wonders, which are in fact almost incredible — that 
 God has sent his Son into the world — not to judge the 
 world, but that the world through him should be saved. 
 But how does the world act on such an occasion ? The 
 mass of the impenitent and unconverted remain totally 
 indifferent and unmoved. Some are sceptical, and are 
 prevented by the reeds of doubt from beholding this 
 great sight. Others even marvel at it, and are so 
 captivated by self-complacency, as to imagine no one 
 can see what they cannot. In short, their hearts are 
 hardened, and although the solemn truths of Scripture 
 and the ordinances of divine appointment are placed 
 before their eyes — yet they continue in their infatua- 
 tion, nor come sufficiently to themselves to say, *' I 
 will arise and go to my Father." 
 
 But what sacred, pleasing, and encouraging ideas 
 must the sight of this sea^have awakened in Moses, 
 Aaron, Miriam, Joshua, Caleb, and other believers and 
 devout men amongst the people ; so that they doubtless 
 preferred it to the pleasing shades of Elim ! What an 
 affecting sermon did the sea preach to them ! How 
 different did this side appear to them to the other, 
 before which they had stood, with Pharaoh in their 
 rear ! And in general, how differently do we judge of 
 
94 th:e red sea. 
 
 many things after passing through them, than we did 
 whilst anticipating them ! 
 
 But does the sight of this sea — does the contem- 
 plation of our spiritual blessings and privileges produce 
 the effect it reasonably ought upon those who really 
 possess spiritual life? and does it yield the fruit which 
 it ought? Where do we perceive strong faith, confi- 
 dent hope, ardent love, steadfast patience, victory over 
 the world, godliness in the whole deportment, heavenly- 
 mindedness, tender brotherly kindness, friendly for- 
 bearance? How imperfect is the exhibition of these 
 virtues in general ! How much unbelief, impatience, 
 pride, and the like still exists, and how much worldly- 
 mindedness, frivolity and sin ! — all which are proofs 
 how much cause we have to pray with David, " Open' 
 thou mine eyes, that I may see wondrous things out of 
 thy law !" How many mourners are there still in 
 Zion, who require to be comforted ! 
 
 This is much to be lametited. Therefore grow in 
 grace, and in the knowledge of our Lord and Saviour 
 Jesus Christ; for if this dwell in you richly, it will 
 cause you to be neither barren nor unfruitful, and so 
 sliall an abundant entrance be ministered unto you into 
 the everlasting kingdom of our Lord Jesus Christ. 
 
 May he grant us eyes to see, ears to hear, and an 
 understanding heart to observe his statutes, tliat our 
 peace may be as a river, and our righteousness as the 
 waves of the sea ! 
 
IX. 
 
 THE WILDERNESS 'OF SIN 
 
 Numb, xxxiii. 11. 
 " And they removed from the Red Sea, and encamped in the 
 wilderness of Sin." 
 
 The seventh encampment of the Israelites took pUce 
 in a wilderness, called Sin, A wilderness is a region 
 uninhabited and uninhabitable by men, because neither 
 water nor vegetation exist there, unless it be prickly 
 thorns. Snakes, scorpions, and such like dangerous 
 and poisonous animals alone take up their abode there, 
 and travelling through such districts has in it always 
 something terrific. The Lord, speaking by the prophet 
 Hosea, says, " I will allure her, and bring her into the 
 wilderness," and this he says, not by way of menace, 
 but as a paternal correction ; on which account he im- 
 mediately adds, " and speak comfortably unto her." A 
 spiritual wilderness is, therefore, here meant. It con- 
 sists in the being deprived of every support, in which 
 the individual might place his confidence, irrespective 
 of God, which consequently compels him to fix his 
 hopes solely on the living God ; for he never does this 
 as long as he has any thing left with which he can 
 commit idolatry, which must therefore be taken from 
 him. And when this is the case, he is led, spiritually, 
 into the wilderness. This privation of all support is 
 
96 THE WILDERNESS OF SIN. 
 
 both of an external and internal nature, and sometimes 
 combined. How often was David deprived of all out- 
 ward support, but never to such a degree as when he 
 fled before Saul into the wilderness of Maon, where 
 he was entirely shut in, aud could iio longer escape the 
 hands of Saul. Here human aid and counseV was 
 at an end, and he was obliged to leave God to act, 
 who rescued him quite unexpectedly, by the arrival of 
 a messenger, who informed Saul of an irruption of the 
 Philistines, by which he was compelled to refrain from 
 pursuing David, whom he had, so to speak, already in 
 his power. He was in a similar situation, though not 
 so entirely forsaken, when he fled from his own son 
 Absalom ; and if God had not so ordered it that Ab- 
 salom regarded the counsel of Hushai more than of* 
 Ahitophel, David, according to all appearance, must 
 have been overthrown. 
 
 Abraham had no visible support for his belief in the 
 promise of a son, but even much that was dispiriting 
 and discouraging, since Sarah was not only unfruitful, 
 but was also so old, that she could only conceive by a 
 miracle. 
 
 Jehoshaphat, when marching against an innumerable 
 host of foes, exclaimed, " We have no might against 
 the great company that cometh against us, neither 
 know we what to do ;" yet adds, but " our eyes are up 
 unto thee." Nothing was left him but God. 
 
 The apostle Paul also, when in Asia, was once in 
 such straits, that he saw nothing but death before him, 
 and no means of escape ; but tells us liihiself the reason 
 of it, which was, that he might not place confidence in 
 himself, but in the living God. 
 
 And how strikingly do we see this displayed in the 
 
THE WILDERNESS OF SIN. 97 
 
 case of Peter! On seeing Jesus walking; on the sea, 
 he felt inclined to beg of Jesus to tell liim to come to 
 him. When Jesus had done so, lie descended from his 
 vessel upon the water, and walked upon it as on dry 
 land. But he had not gone far, before a wind suddenly 
 arose, which moved the sea under liis feet, and re- 
 minded him of its insecure nature. Terrified, he began 
 to sink. Jesus was then his only refuge, to whom also 
 he applied most earnestly, and was rescued. 
 
 And how often has it been the case with believers, 
 that they saw no way of escape externally, and were 
 compelled to say, " Save, Lord, or we perish !" This 
 outward privation of support certainly attacks sensi- 
 bility not a little, and may occasion sorrow enough, as 
 many amongst us can testify from experience. But 
 there are also inward privations and abandonments, 
 which, though not visible, are even far more painful 
 and difficult to bear than the former. By tliese in- 
 ward abandonments, the soul is deprived of consolation, 
 joy, courage, and light, to which the Scriptures refer 
 when speaking of those who walk in darkness and have 
 no light, and of distress of soul, and the hiding of God's 
 countenance, which may be abundantly seen in the 
 Psalms. The man's confidence in himself then de- 
 parts, and nothing is left him but God and his free 
 grace, from whom he must expect every thing, since he 
 can do nothing of himself. 
 
 In the case of Job, the abandonment and privation 
 was both inward and outward at the same time. He 
 was suddenly stripped of all his possessions, and then 
 deprived even of his inward joy and strength. He suf- 
 fered the terrors of God, so as almost to make him 
 despair. Did not the disciples find themselves in a 
 
 F 
 
98 THE WILDERNESS OF SIN, 
 
 similar situation when they saw Jesus hanging- dead 
 upon the cross, in losing whom, they had lost all? 
 nay, what did he himself experience on the cross, when 
 suffering bodily excruciating torments, and forsaken of 
 God in his soul ? 
 
 The Christian, therefore, must not be surprised at 
 experiencing such a state of destitution, since Jesus 
 Christ was content to do so. Frequently such aban- 
 donments occur suddenly, and vanish as unexpectedly, 
 whilst in their place, the soul enjoys a superabundance 
 of spiritual blessings ; but in most cases they come on 
 gradually. They have also various degrees, so that 
 to some there is still something left to which they can 
 cleave, be it a promise, the remembrance of former 
 experience, or the like. From others every thing is 
 taken, so that their state is truly pitiable, and they 
 are ready to say with Heman, *' I am counted with 
 them that go down into the pit. I am as a man that 
 hath no strength, and as one whom thou rememberest 
 no more." 
 
 Thus the Lord leads his people into the desert, where 
 they have no sensible, nor susceptible support, like the 
 children of Israel ; but he does so in order to speak 
 comfortably to them, to empty them of all self-confi- 
 dence, and lead them to place implicit trust in himself. 
 This ought to serve, therefore, as a strong incitement to 
 humility, and as a preventive against self-exaltation ; 
 for all we possess is only borrowed property, which no 
 one can retain in such a manner as to prevent its being 
 taken from him. " For what have we'that we have not 
 received ? But if we have received it, why do we boast, 
 as if we had not received it ?" But on the other hand, 
 there is a sweet consolation to those who are thus des- 
 
THE WILDERNESS OF SIN. 99 
 
 titute and apparently forsaken ; for, even as " before 
 destitution the heart of man is haughty," so *' before 
 honour is humility." It is the Lord's plan to <* fill the 
 hungry with good things, whilst the rich are sent empty 
 away." Nor was this desert equally barren throughout ; 
 for a few days journey further lies Rephidim, where 
 there are at present many pleasant gardens, from whence 
 the monks, who dwell there, derive their subsistence. 
 The Israelites were compelled to enter this desert, be- 
 cause God was desirous of accustoming them to look to 
 him alone. 
 
 The wilderness in which the Israelites were now 
 encamped, was called Sin, in which also Mount Sinai 
 lay,, and from which the latter took its name. It sig- 
 nifies a thorn and brier, as also enmity. Probably 
 many thorns and briers grew in the desert, even as 
 Moses saw one burning, when called to undertake the 
 deliverance of Israel. And this rendered the journey 
 the more fatiguing. Paul speaks of a thorn in the 
 flesh, which gave him much to suffer. It would have 
 been well if thorns had only grown in the desert, and 
 if those who were travelling through it, had not also 
 manifested a similar nature. But how often did they 
 show themselves like pricking thorns, being full of 
 wrath against Moses, and even against God himself! 
 Paul describes the life of the natural man as existing 
 in envy and malice, as hateful and hating one another ; 
 and it would be well if experience refuted instead of 
 confirming the fact, that men are still what they ever 
 were. The complaints of the want of love in the world, 
 and even amongst Christians, are but too well founded ; 
 but let those who make them see to it, that they do not 
 themselves give occasion for it. Love is, however, of 
 
 f2 
 
100 THE WILDERNESS OF SIN. 
 
 the greatest importance ; for he that abideth in love, 
 abideth in God, and God in him. Love is from God, 
 and not from ourselves ; and only he that is born of 
 God possesses real love. Paul prefers it even to faith 
 and hope, since the latter terminate, but the former 
 abides. It constitutes, in reality, the image of God ; 
 for " God is love." This image v^^e have lost, and have 
 become prickly thorns ; and, when occasion offers, show 
 ourselves to be such. We must not, however, remain 
 so, but become as the rose or the lily, and learn cordially 
 to love each other. 
 
 Thorns are also a figure of a variety of temptations ; 
 and the Lord Jesus employs them as an emblem of the 
 cares of this world, deceitful riches, and various lusts, 
 which choke the seed of the divine word. Thorns also 
 represent a variety of sufferings, particularly such as 
 are imposed upon every individual : hence Jesus speaks 
 not only of taking up our cross in the general, but also 
 in particular, when he says, " Let him take up his 
 cross ;" which, like a painful thorn, is nevertheless 
 salutary for the Christian. 
 
 Thorns remind us, also, of the curse which sin has 
 caused, on which account God cursed the ground that 
 it should bring forth thorns and thistles ; under which 
 curse human nature also lies. But do they not also 
 remind us of him who was crowned with thorns, because 
 he became a curse for us, in order to -redeem us from 
 it? Thus the thorn-bushes, in the midst of which the 
 Israelites pursued their fatiguing march, reminded them 
 of the Lord's favour towards them ; for it^was in a thorn- 
 bush that the Lord had appeared unto Moses in this 
 very desert, and promised deliverance. Moses himself, 
 at least, always remembered it, for he alludes to it in 
 
THE WILDERNESS OF SIN. 101 
 
 his parting blessing forty years afterwards, when he 
 said, "The good will of liim that dwelt in tlie bush 
 come upon thy head." (Deut. xxxiii. 16.) 
 
 Finally, they belong also to the promises: for in- 
 stance, when it is said in Hosea, " I will hedge up thy 
 way with thorns," in order to produce the resolution — 
 " I will return unto the Lord from whom 1 have back- 
 slidden." And how salutary is such a thorn-hedge to 
 an individual, in preventing him from pursuing his evil 
 way, and compelling him to resort to the good way ; 
 however strong the thorns may be which compose it, 
 so that the man finds it "hard to kick against the 
 pricks." How salutary was it for the thief to be cru- ' 
 cified, the blind man to be born so, Jonah to be swal- 
 lowed by the fish, and King Manasseh to lie in fetters 
 and in prison ! Hence it may well be said, *' Whom 
 I love, I rebuke and chasten." It is no good sign, when 
 outwardly every thing goes well with a man, and when 
 he experiences no temptation inwardly; and therefore 
 David justly acknowledges, with gratitude, the good- 
 ness of God in the humiliations he had experienced, by 
 which he was rendered wise. 
 
 A man's sins, also, may become to him a prickly 
 thorn-hedge, so that he gladly turns away from them ; 
 the law, as a severe schoolmaster, may also drive him 
 to Christ; inward depression and dejection may render 
 him susceptible and desirous of the consolation pre- 
 sented to him by the gospel. And when the individual 
 has once entered upon the narrow way, how' useful may 
 such thorn -hedges be to him, for the purpose of preserv- 
 ing him in it, however severely they may lacerate him. 
 Thus one person is exercised by bodily weakness, ano- 
 ther by domestic affliction, and a third by some other 
 
102 THE WILDERNESS OF SIN. 
 
 cause, which continually compels them to look to the 
 Lord, to which we must be excited, either by necessity 
 or love. There is always something to keep the Chris- 
 tian humble, and to preserve him from climbing- the 
 heights of self-exaltation, whether it be a thorn in the 
 flesh, or the buffeting of Satan. Paul bore always about 
 with him the dying of the Lord Jesus, and was burdened 
 as long as he was in this tabernacle. Asaph was willing 
 that both heart and flesh should fail, if the Lord was 
 the strength of his heart and his portion. 
 
 In this chapter we are furnished only with a list of 
 the various encampments of the Israelites, but are not 
 informed of what occurred there. But this deficiency 
 is supplied in Exod. xvi. The Israelites had now 
 been a month on their journey, and the provisions 
 they had brought with them were all consumed. This 
 is not to be wondered at, but rather that they should 
 have lasted so long; which can scarcely be conceived^ 
 unless connected with the idea of a secret blessing, like 
 that extended to the widow's cruse of oil and barrel of 
 meal. The latter circumstance appears miraculous to 
 us, and we are ready to ask, '* How can such a thing 
 be ?" especially since it has never since occurred. But 
 God is able to do things of a similar nature, though in 
 a less obvious manner. Have we not lived to expe- 
 rience a season, in which the crops not only failed, but 
 when that which was reaped contained also little strength 
 and nutriment ; so that the word of the prophet Haggai 
 (i. 6.) was fulfilled, " Ye have sown much, and brought 
 in little; ye eat, but ye have not enough; ye drink, 
 but ye are not satisfied; ye clothe you, but there is 
 none warm ; and he that earneth wages putteth them 
 into a bag with holes. " We have also experienced 
 
THE WILDERNESS OF SIN. 103 
 
 times when, in consequence of the great consump- 
 tion of provisions and provender by men and horses 
 during the war, a famine seemed inevitable; and yet 
 it did not occur, and many knew not what to think 
 when in the Spring they found they had abundance of 
 every thing. But they that were wise perceived in it 
 the gracious finger of God. 
 
 This wonderful goodness manifested itself in the case 
 of the provision brought by the children of Israel out of 
 Egypt. It is incredible that they should have been 
 able to take so much with them, as sufficed to feed such 
 an immense multitude for a whole month, and yet it 
 proved sufficient. Nor was this the only marvellous 
 circumstance ; but how remarkable is it also, that their 
 clothes did not wear out, especially their shoes, which 
 were the most exposed to it ! O, it is no less true, that 
 even as the children of Israel were surrounded by won- 
 ders in the wilderness, so we also, had we but eyes to 
 see and ears to hear ! 
 
 Necessity renders men sagacious, able, and expert. 
 It might have been supposed that the children of Israel, 
 during so long a period, in which they needed no art nor 
 manufacture, would have become half savage, and have 
 lost all ability for mechanical employments ; yet they 
 fabricated the most costly and delicate articles in gold, 
 and the most ingenious curtains and clothing for the use 
 of the sanctuary. And by what means did they attain 
 to such scientific skill ? The Lord himself informs us : 
 " I have filled them with the Spirit of God, in wisdom 
 and in understanding, and in knowledge, and in all 
 manner of workmanship," (Exod. xxxi. 3.) so that 
 Moses even understood how to reduce gold to powder — 
 an art which was so little understood a Ions: time after, 
 
104 THE WILDERNESS OF SIN. 
 
 that it was regarded as impossible. "0 Lord!" ex- 
 claims David, " how great and manifold are thy works ?" 
 " He that observeth these things, understandeth the 
 loving-kindness of the Lord ;" " the earth is full of his 
 goodness." 
 
 But although the provisions of the Israelites had 
 lasted them beyond their expectations, yet they were 
 now entirely consumed ; and this at a time when they 
 were not in Elim, where the fruit of the palm-trees 
 might have afforded them some supply, but in the 
 desert, where nothing grew but thorns. They were 
 therefore in great distress ; nothing to eat, and no 
 means of procuring any thing. Jn such circumstances, 
 how much they needed such a God as Jehovah, although 
 they did not always believe that he was with them ; for ' 
 if they had believed it, they would always have been of 
 good courage. But how did they act on this occasion, 
 and how did the Lord act towards them ? These ques- 
 tions will be answered in the following chapter. 
 
 "What is man," says Job, *' that thou shouldest 
 magnify him, and that thou shouldest set thine heart 
 upon him ; that thou shouldest visit him every morning, 
 and try him every moment ?" (chap. vii. 17, 18.) What 
 induces him to this, but the greatness of his love ? May 
 this love of the Father, the grace of the Son, and the 
 fellowship of the Holy Spirit, be with us all! Then, 
 though our path may lie through a desert, and every 
 desirable support give way and disappear, yet we are 
 marching towards Canaan. May Thy good Spirit lead 
 us upon a plain path, and receive us at length to thy 
 glory ! 
 
X. 
 
 THE BREAD FROM HEAVEN. 
 
 EXOD. xvi. 1 — 4. 
 
 " And they took their journey from Elim, and all the congre- 
 gation of the children of Israel came into the wilderness of Sin, 
 which is between Elim and Sinai, on the fifteenth day of the 
 second month after their departing out of the land of Egypt. 
 
 " And the whole congregation of the children of Israel mur- 
 mured against Moses and Aaron in the wilderness. 
 
 " And the children of Israel said unto them, Would to God we 
 had died by the hand of the Lord in the land of Egypt, when we 
 sat by the flesh-pots, and when we did eat bread to the full ; for 
 ye have brought us into this wilderness to kill this Avhole assembly 
 with hunger. 
 
 " Then said the Lord unto Moses, Behold I will rain bread from 
 heaven for you, and the people shall go out and gather a certain 
 rate every day, that I may prove them whether they will walk in 
 my law, or no." 
 
 We left the children of Israel in the wilderness of 
 Sin, where they had to remain a long time, for it was 
 of great extent — a horrible wilderness, full of thorns, 
 and yielding nothing that could contribute to the sup- 
 port of life. And, in reaUty, the whole earth, as regards 
 the Spirit, is nothing but a great and barren desert. 
 We will not seek to prove this to those who, as Jude 
 says, " have not the Spirit." It may be, that to such 
 
 F 3 
 
106 THE BREAD FROM HEAVEN. 
 
 this world may offer such satisfaction, that they would 
 gladly leave heaven to God and his saints, if but the 
 earth were left to them, and they to the earth. To the 
 Spirit, however, the earth, with all its valuables, is only 
 a wilderness, which furnishes no food adapted for it, 
 and for which it longs. What is the world and all that 
 it contains, considered as it is in reality? *' Vanity of 
 vanities," says Solomon. This he asserts upon his own 
 experience, and from possessing himself the highest 
 glory the world could bestow ; and what he says is 
 valid still. Happy is he, therefore, to whose feelings 
 and judgment this world is only a barren waste, and 
 who seeks only to travel through it as well as he is 
 able ! Happy he who knows and seeks another and 
 a better country, as did the holy patriarch ! No true 
 Christian is here at home, nor can he find on earth 
 what can satisfy his soul. 
 
 We will now resume the thread of our narrative, 
 and see how the Israelites acted, and what the Lord 
 did for them. 
 
 The people behaved very ill. It is true their distress 
 was extreme ; famine appeared amongst them, and they 
 s:aw no means of procuring food. They therefore ex- 
 pected nothing but a dreadful death, unless God himself 
 appeared in their behalf. Let us have compassion on 
 them, but reflect at the same time, that we ought so to 
 perceive the greatness of our distress, as to be conscious 
 that the ordinary means do not suffice, and that God 
 himself must really interpose. He must draw me, 
 otherwise I cannot come ; he must teach^me, otherwise 
 I shall not understand ; he must grant me faith, other- 
 wise I shall be unable to believe ; he must fight for me, 
 otherwise I shall not conquer. We must then also feel 
 
THE BREAD FROM HEAVEN. 107 
 
 a hunger after Christ, which can be satisfied with 
 nothing less than the possession and enjoyment of 
 him. And happy is the country into which the Lord 
 sends such a hunger ! 
 
 Egypt occurred to the children of Israel in their 
 painful circumstances — not its -bondage and its heavy 
 burdens, but its agreeable things — its flesh-pots and its 
 bread, of which they had abundance, as they asserted. 
 Individual Christians also sometimes experience such 
 painful events, they that feel tempted to esteem the 
 wicked happier than they. Was it not the case with 
 Job and Jeremiah, that they wished they had never 
 been born ? Certainly a true Christian has great reason 
 not to think it strange as regards the fiery trial, by 
 which he is tried, and if some strange thing happened to 
 him ; yet it often appears strange and incomprehensible 
 enough to him.. If every thing is to work together for 
 good to them that fear God, he may certainly consider 
 himself safe in every situation, and under the m.ost 
 painful trials ; but he is not thereby saved from them. 
 
 The children of Israel wished, that if death were 
 inevitable, they had rather died in another manner, 
 and in Egypt. Were they wrong in this ? Is not dying 
 of hunger one of the most dreadful species of deaths ? 
 We must, however, renounce our own will, and leave 
 God to do as he pleases." But this is easier said than 
 practised. It caused even Jesus himself to sweat blood. 
 When called upon to die to ourselves, we would gladly 
 <:hoose the kind of death. But this choice is not left 
 us. A surgeon knows better than his patient where 
 and how deep he ought to make the incision. We are 
 not always in a situation to perceive what end some 
 particular suffering is to answer ; but have then so much 
 
 f4 
 
108 THE BREAD FROM HEAVEJT. 
 
 the superior opportunity of saying with Job, " I 
 will lay my hand upon my mouth ;" and be mute 
 as a lamb, according to the example of Christ, who 
 opened not his mouth. 
 
 The children of Israel express the greatest distrust of 
 Moses and his brother Aaron. They accuse them- of 
 the basest intentions, as if they had only brought them 
 thither to cause them to die of hunger. Could any 
 thing be more absurd? Had they any more to eat than 
 the rest ? and were not they as much in danger of 
 perishing as themselves ? But doth not Jesus say, 
 that folly is one of the evil things that proceedeth out 
 of the heart of man ? And every thought and every 
 expression, which is not in accordance with the word 
 of God, deserves this appellation. How full of folly 
 is the world, the greater part of the books that are pub- 
 lished, many sermons that are preached, and our own 
 hearts ! If we were to attempt to prove this in detail, 
 we should never have done. We will only remark, that 
 Christ is alone the truth, and that all truth must pro- 
 ceed from him to us. Further, that there is much 
 irrationality in most of the objections of those that are 
 concerned for their salvation. 
 
 The distrust expressed by the people of Israel was, 
 however, very culpable and unreasonable. It was 
 neither the first nor the greatest extremity to which 
 they had been reduced,, and out of which they had 
 been delivered ; that which they had experienced at 
 the Red Sea was much greater. There they became 
 acquainted with God, as one who never suffers those 
 that hope in him to be confounded. And why, there- 
 fore, do they not trust in him? why not resignedly 
 commit themselves to him ? He had promised to con- 
 
THE BREAD FROM HEAVEN. 109 
 
 duct tliem to Canaan, and he will keep his word. If 
 they do not know where to obtain food, neitlier did 
 they know how to pass through the Red Sea; and 
 yet they did pass through it. God's knowledge is as 
 boundless as his power. Nor do we expect too much 
 from the children of Israel, in supposing this would 
 have produced a permanent impression upon them; 
 they ought rather to have rejoiced over their wants 
 and their helplessness, because botli gave the Lord 
 opportunity to prove, that both counsel and perform- 
 ance are his. But nothing of all this : they act as if 
 there were no God — as if he were unable to help. 
 Such is human nature : whgre the bodily eye does 
 not see, and the hand grasp, mistrust manifests itself; 
 and this is both very lamentable and very culpable. 
 
 But are men in a state of nature able to act other- 
 wise ? Confidence in God is regarded by the natural 
 man as a species of superstition ; and he seeks to 
 justify his want of it by saying, " God works no more 
 miracles." Nor are any outward means able to root 
 out this mistrust; otherwise, the Jews would have 
 been compelled to believe, because of the many unde- 
 niable miracles which Jesus did. It even happens 
 occasionally, that those who have had the most power- 
 ful assurances of their state of grace, have afterwards 
 been the most violently assaulted on that very point, 
 and induced to regard every thing with a suspicious 
 eye, which had previously been so strikingly clear to 
 them. He that desires an immutable security, must 
 seek it in Him, whose promises are yea, and amen. 
 
 Thus did the people act, and by so doing, rendered 
 themselves deserving of punishment. But although 
 Moses pointed out to them their sinful conduct, yet the 
 
110 THE BREAD FROM HEAVEN. 
 
 Lord did not punish them for it : he had suffered them 
 to fall into these distressing circumstances, in order to 
 manifest the glory of his presence in helping them ; 
 for God said he would rain bread upon them in abun- 
 dance, and give them flesh besides.' The latter was ful- 
 filled the same evening ; for an innumerable multitude 
 of quails fell round their tents, which they killed and 
 ate. Bread they found the next morning, which, from 
 their question, " ManhuV — What is it? obtained the 
 name of Manna. The Israelites found the manna the 
 next morning round about the encampment, as soon 
 as the dew had departed. It had descended quietly 
 and noiselessly about day-break, and formed little 
 pearl-white globules. It fell from heaven during the 
 six week days, but not on the Sabbath ; in the former . 
 it kept no longer than from day to day ; but that which 
 was gathered on the Friday remained good over the 
 Sabbath. According to the book of Wisdom, the 
 manna tasted to every one as he pleased. Certain it 
 is from Scripture, that he that gathered little had no 
 lack, and he that gathered much had nothing over ; 
 but each one had gathered as much as he required 
 for himself. To explain this, we must either admit 
 of a new miracle, or perhaps more correctly suppose, 
 that the whole mass was brought to certain persons 
 appointed for the purpose, who measured out an omer 
 unto each, so that all received alike. Thus Paul views 
 it in 2 Cor. viii. on which he founds the remark, that the 
 abundance of the one should supply the deficiencies of 
 the other. Although it was the only .food which the 
 Israelites had, yet it was not only satisfying to all, 
 but suitable and salutary for all. It was adapted 
 for little children, as well as for those that were grown 
 
THE BREAD FROM HEAVEN. Ill 
 
 up; for the sick, as well as for those that were in 
 health. 
 
 But even with respect to this manna, there were 
 those amongst the people who soon transgressed : some 
 went out to seek for it on the Sabbath, but found it 
 not ; others wished to lay it up for the following day ; 
 nothing but greediness and unbelief could have incited 
 them to this : the former being never satisfied, and not 
 content with daily bread ; the latter induced them to 
 provide themselves with some stock for the future, 
 which seemed only acting prudently, because, irre- 
 spective of the divine promise, it could not be foreseen 
 what might happen on the morrow, or the day after, and 
 whether this singular phenomenon might not be dis- 
 continued. Both of these motives arise from tlie 
 disinclination to live in dependence upon God, and 
 from a wish to subsist as of themselves, which was the 
 object of the first sin, from whence every other has 
 sprung. God accustoms and renders his people capable 
 of an entirely opposite manner of life — a life of com- 
 plete dependence upon him. He might have so ordered 
 it that the manna should have kept for a long period ; 
 but he would have it so, and no otherwise. Merely on 
 the Sabbath day did it continue good, and on no other ; 
 but the manna which was preserved, in a golden cruse, 
 in the most holy place, kept for centuries together. 
 What other intention had God in this arrangement, 
 than to lead his people to place implicit confidence in 
 himself, his power, goodness^ and faithfulness? Every 
 evening they were just as poor as they had been the day 
 before, and just as helpless. They were therefore com- 
 pelled to hope in God, and to venture upon him. If 
 
112 THE BREAD FROM HEAVEN. 
 
 they understood how to do this, they might have felt 
 extremely happy. They had no particular trouble in 
 gathering the manna, and were entirely relieved from 
 care ; for God cared for them in the most obvious 
 manner. Their continued poverty might have proved 
 a source of pleasure to them, because the l^ordhad 
 thereby an opportunity of manifesting his riches in 
 them. 
 
 But this state of mind the Lord required not of the 
 Israelites alone — he requires it still: " Blessed are the 
 poor in spirit; for theirs is the kingdom of heaven." 
 With these words Christ began his sermon on the 
 mount; and in its continuation we clearly see what 
 he intends to produce. He makes the most astonish- 
 ing requirements of his followers ; and the immediate* 
 object of Jesus in this sermon is, that we may be most 
 strikingly convinced of our inability, as of ourselves, to 
 fulfil them. Hence it is not a mere fortuitous circum- 
 stance that, in the next cliapter, the history of the leper 
 is related, who applied to Jesus, saying, " Lord, if 
 thou wilt, thou canst make me clean I" as if to point 
 out to us the way, which is still more confirmed by the 
 succeeding narrative of the healing of the centurion's 
 servant. 
 
 We must therefore become poor, to experience the 
 unsearchable riches of Christ. But the sequel is not 
 such as we suppose at the commencement. For what 
 else do we imagine, particularly after the first reception 
 of the blessings of reconciliation and peace, than that 
 we shall now grow increasingly stronger ; and even 
 suppose that we shall in future have less and less need 
 of Jesus, and become less and less troublesome to him. 
 
THE BREAD FROM HEAVEN. 113 
 
 We expect to grow up, in due time, from a weak infant 
 to a strong man, and rejoice in the anticipation of all 
 that we shall accomplish, when we are only able to 
 walk a little more firmly. 
 
 We find, however, afterwards, that the case is very 
 different; that we do not proceed from walking to 
 running, and from running to flying, as with the wings 
 of an eagle; but just the reverse. Poor, poorer, most 
 poor: always poor, yet looking to him that is always 
 rich : not leaning upon ourselves but upon him. Every 
 morning going forth with an empty vessel, to gather 
 fresh manna without the camp. 
 
 This manna has also another mysterious and typical 
 signification, of which we read in John vi. ; our Lord 
 there expressly calls himself the Bread of Life, and gives 
 us clearly to understand, that they only who feed upon 
 him, have eternal life. By this we are to understand, 
 that the hunger of the soul, which, even after conver- 
 sion, seeks in a great measure to gratify itself with any 
 thing else rather than with Christ, must be abstracted 
 from all other objects, however laudable they may be 
 in themselves, and be centered in Christ as the chief 
 among ten thousand, and the altogether lovely — as the 
 overflowing fountain of all that is good, and all that can 
 render us happy, both in this world and that which is 
 to come. Those who thus' hunger and thirst after him 
 as the food of their souls, shall assuredly be satisfied by 
 him, as with marrow and fatness, so that they shall be 
 able to praise him with joyful lips. But this is ** a 
 hidden manna," which, after all that is said and believed 
 of it by professing Christians, is only communicated to, 
 and enjoyed by few — even by those who overcome in 
 
114 THE BREAD FROM HEAVEN. 
 
 the times of trial and temptation, and who cease to eat 
 that wliich is sacrificed to idols ; and unto such also 
 will be given a white stone, a favourable testimony 
 in the presence of angels and of God, and a new 
 name, which he alone knoweth, upon whom it is be- 
 stowed. 
 
XL 
 
 ENCAMPMENT IN DOPHKAH. 
 
 Numb, xxxiii, 12. 
 " And they took their journey out of the wilderness of Sin, and 
 encamped in Dophkah." 
 
 Although our meditations on several passages in the 
 history of the wanderings of Israel through the wilder- 
 ness, are restricted to a single word, and that in a 
 strange, and, to most readers, an unknown language, 
 yet this is but of little consequence. The word, Jesus, 
 is also a foreign word ; and yet how much does this 
 single word contain, and how wise and learned is he 
 who understands it! In the language of Scripture, every 
 name has its signification, which is not always the case 
 in our own language, although it may be occasionally. 
 In the Hebrew it is diHerenf, and names were frequently 
 intentionally applied to persons and places, for the 
 sake of their signification. Thus Eve means, the living 
 one, and Adam called her so, because she was destined 
 to be the mother of all living, and especially of the seed 
 of the woman, who is the source of all life. In joyful 
 expectation of the certain fulfilment of the divine pro- 
 mise, she called her first-born son, Cain, from a word 
 
116 ENCAMPMENT IN DOPHKAH. 
 
 which implies gotten, and exclaimed, *' I have gotten 
 him !" On proving, by his wickedness, that he has 
 neither the woman's seed itself, nor its progenitor, she 
 manifested her faith, after Cain had slain Abel, by 
 calling her third son Seth, which means placed ; be- 
 cause he was placed in the stead of his two brothers. 
 We do not indeed find that the name Methuselah, 
 which signifies a sending forth of death, was inten- 
 tionally given him ; however, he seems to have received 
 this name, not in a mere casual and arbitrary manner, 
 since he died in the same year, in which the deluge: 
 burst forth as a sending forth of death. Noah's name 
 was intentional ; it means comfort and rest : for his 
 parents said at his birth, " The same shall comfort us 
 in all our toil and labour upon earth, which the Lord 
 hath cursed ;" and hence they gave him that name. 
 God himself altered the names of Abram and Sarah, 
 without, however, changing their signification ; but he 
 interwove a letter of the name of Jehovah with theirs, 
 which was a great and honourable distinction. Thus 
 God commanded Moses to call his successor, Joshua, 
 Jehoschua, thus giving him a syllable of his own most 
 revered name. That Melchizedeck was not accidentally 
 so called, and that the place where he reigned was not 
 casually termed Salem, is evident from the remarkable 
 inferences which the author of the Epistle to the He- 
 brews deduces from the meaning of these two names. 
 Sarah called her son, Isaac, which signifies laughter; 
 because both she and Abraham had laughed on his 
 account — he in faith, and she from unbelief. His 
 children received their names from a natural cause; 
 for one was called Esau, because he was rough and 
 hairy ; and the other Jacob, because he took his twin 
 
ENCAMPMENT IN DOPHKAH. J I / 
 
 brother by the heel at his birth. God himself called 
 the latter Israel, a prince of God, because he had 
 struggled both with God and man, and had overcome. 
 He himself called a place Bethel, or the House of God, 
 where he had the dream of the heavenly ladder ; ano- 
 ther, Mahanaim, because there two hosts of angels niet 
 him ; and a third, Peniel, the face of God ; for, said he, 
 " 1 have seen God face to face." How remarkable did 
 the name of Hagar appear to the apostle Paul, in its 
 Arabic signification, and what mysteries he found in it ! 
 (Gal. iv.) In Genesis xxix. and xxx. we read how in- 
 tentionally the different names were given to Jacob's 
 twelve sons! Rachel called her youngest son, of whose 
 birth she died, Benoni, or son of pain ; but Jacob altered 
 it to Benjamin, the true or dearest son. Pharaoh called 
 Joseph, Zaphnat Paneah, or the father of the country, 
 because Egypt had been saved from ruin by his wisdom. 
 Why did his daughter call the child she drew out of the 
 water, Moses, but on that very account, which she also 
 mentioned as the reason of her pivino; him this name ? 
 Moses had also excellent reasons for calling one of his 
 sons Gerson, stranger ; the other Eleazer, the help of 
 God ; and he himself says, that he called the former so 
 because he was compelled to be a stranger in a strange 
 land. And you know how estimable the Apostle re- 
 gards it in the patriarchs, that they thus termed them- 
 selves strangers, and thereby manifested their faith, in 
 tfhat they sought a better country in heaven, a city 
 which hath foundations, whose builder and maker is 
 God ; hence God was not ashamed to be called their 
 God. The latter he called so, as a living memorial of 
 the divine deliverance, particularly from the hand of 
 Pharaoh, that he might preserve it in grateful remem- 
 
118 ENCAMPMENT IN DOPHKAH. 
 
 brance. Did not Samuel, whose own name indicates 
 the circumstances of his birth, place a stone, and call it 
 Ebenezer — help-stone — saying, *' hitherto the Lord 
 hath helped us?" Prudent Abigail alluded also to the 
 meaning of her husband's name, when she said, ** he is 
 justly called Nabal, that is, fool; for as his name is, 
 so is he; Nabal is his name, and folly is with him." 
 Nathan called Solomon Jedijah, that is, the Lord's 
 favourite, and his real name, which corresponds with 
 " Prince of Peace," is very applicable as a type of the 
 true Prince of Peace. 
 
 This long dissertation therefore proves that Hebrew 
 names have their particular signification, and that the 
 latter is frequently very remarkable; because not 
 merely the saints, but frequently God himself, gavfe 
 names for the sake of their signification. It is there- 
 fore very natural for an admirer of the Holy Scrip- 
 tures, to trace out, if he possesses ability for that pur- 
 pose, the significations, together with the intention of 
 such appellations ; and observe in them whatever may 
 serve for his edification. 
 
 We now come to consider the eighth encampment 
 of the Israelites, called Dophkah. Nothing remark- 
 able occurred here, but every thing proceeded in its 
 natural course. They did nothing, either particularly 
 evil or good ; nor did the Lord perform there any thing 
 remarkable. Thus with respect to the church in general, 
 longer and shorter periods occur, in which nothing 
 particular takes place, and the same may be said of 
 individuals and their undertakings. The Christian has 
 his periods, ia which h.e receives no particular gracious 
 communications, quickenings, enlightenings, or power- 
 ful impressions, and is equally free from particular 
 
ENCAMPMENT IN DOPHKAH. 119 
 
 trials and sufferings. His course is distinguished by 
 nothing of a peculiar nature. His corruption is not 
 excited, any more than the grace he possesses. The 
 truths of the gospel are not indifferent to him, nor do 
 they produce any particular effect upon him. He reads, 
 prays, and hears ; but not with the same animation as 
 at other times ; and if he observes that this is the case 
 with him, though it may trouble him, yet he is obliged 
 to wait. 
 
 The same is the case with some of those things 
 which are undertaken for the glory of God, and which 
 seem for a time to be in a state of stagnation. The 
 gospel is preached, it is true ; but its effects are seldom 
 manifested. New awakenings rarely occur, and the 
 converts themselves do not seem to make the progress 
 they ought. Nothing of moment occurs out of the 
 sphere of the christian church. The reports from those 
 who labour amono-st Jews and heathens contain nothing^ 
 encouraging. The hopes entertained, are not con- 
 firmed ; and we are compelled to trust, that the future 
 will afford us that which the present denies us. Much 
 may be talked about, but there is little fruit or sub- 
 stance. They are encamped in Dophkah, and this is 
 really almost all that can be said with truth, however 
 much we might wish it otherwise. 
 
 This encampment lay still further to the right of the 
 direct road to Canaan, and removed still further from it, 
 so that it seemed that they were travelling any where, 
 rather than to Canaan. The same thing also frequently 
 occurs in the guidance of the children of God. Their 
 path seems to them to go quite contrary to their con- 
 ceptions, and if they had had the ordering of it, it would 
 have been very different. It is however very lamentable, 
 
so ENCAMPMENT IN DOPHKAH. 
 
 when men really remove further and further from truth 
 and godliness, and at the same time from God and the 
 heavenly Canaan. Such was formerly the case, when 
 the doctrines that were taught, gradually degenerated 
 into superstition ; in the* place of which, infidelity, 
 which is still worse, has by degrees appeared. How 
 manv, in younger years, have seemed to be not far 
 from the kingdom of God, have experienced many con- 
 victions and good emotions, and formed many laudable 
 resolutions, who, in the sequel, turned their backs upon 
 it ! But even those, who seek to work out their salva- 
 tion with all earnestness, may seem to themselves to go 
 backward, rather than forward, and to remove further 
 from the object they have in view, instead of approach- 
 ing nearer to it, and think that all their efforts are in 
 vain. This is a cause of great grief to them. But in 
 the kingdom of Christ, that which seems to be a retro- 
 grade movement, may be a real advance, and decrease 
 may be increase. For a decrease of confidence in our- 
 selves, is an increase, or at least a means of promoting 
 it ; since it serves to bring us off from our own natural 
 basis, and to establish us on the only true foundation. 
 And this grounding and settling, is as necessary as the 
 being perfected. 
 
 Therefore, since we are informed of nothing remark- 
 able having occurred at Dophkah, either on the part of 
 God or his people — we must keep to the literal signifi- 
 cation of the name of the place. Let us first appre- 
 hend it passively ; the meaning of the name of this 
 encampment implies, that they were beaten and ren- 
 dered pliant. We need not here imagine to ourselves 
 weapons and hostile nations, who fought against them ; 
 for from these they at present enjoyed repose. But it 
 
ENCAMPMENT IN DOPHKAH. 121 
 
 continues true, that " through much tribulation we 
 must enter into the kingdom of God." Be not too 
 secure in Elim, for a Dophkah will follow. Neither 
 be too desponding at Dophkah, for a Rephidim, a 
 couch of rest, succeeds. He that runs forward with- 
 out chastisement, and does as he pleases, does not 
 belong to the people of God ; for the latter have their 
 Dophkahs, where they are chastised. This indeed 
 presupposes previous misconduct, which is to be re- 
 moved by the correction of the Father, that we may be- 
 come partakers of his holiness. The children of Israel 
 had doubtless given occasion enough for this. They 
 had probably paid little regard to the great, mani- 
 fold, wonderful, and divine benefits, deliverances, and 
 assistance they had received ; and perhaps showed 
 little gratitude for them. They therefore received de- 
 served correction. Nor must we imagine, that we 
 deserve it less than they. For us, indeed, no Red Sea 
 has been divided, no manna rained from heaven. 
 But is not Christ, in his sufferings and triumph, visi- 
 bly set before us, and the great love of God held up 
 to our view? Yet what effect has it produced? On 
 the whole, nothing more than the sight of the Red 
 Sea, on whose shores the children of Israel beheld the 
 corpses of their overwhelmed foes. But we ought 
 reasonably to grieve at being so little affected by the 
 sufferings which we have caused Christ. And how 
 much naughtiness is there still in us, which must be 
 laid aside, and to which the chastisements we receive 
 ought to induce us ! Of a truth, Dophkah is a need- 
 ful and useful encampment ; however far off, Canaan 
 may there appear to us, and however much the stripes 
 we may there receive may pain us. Our corrupt na- 
 
 G 
 
122 ENCAMPMENT IN DOPHKAH, 
 
 tures ought not to be otherwise dealt with, but must, 
 like the vine, be kept continually under the knife. 
 The Lord has various kinds of rods. He can visit us 
 with bodily sufferings, cause us to suffer temporal loss, 
 excite others, and even Satan himself against us ; he 
 can make texts and passages of Scripture serve as 
 pointed thorns to us, against which we shall find it 
 hard to kick ; he can also let us feel his displeasure 
 in our consciences in such a manner, as to pain us 
 like poisoned arrows. Nay, our own thoughts, desires, 
 and apprehensions may become painful scourges to 
 us. 
 
 When encamped at Dophkah, we must endure these 
 strokes, and not withdraw ourselves from them. Did 
 not even Jesus frequently inflict severe stripes upon 
 his disciples, without using any outward flagellation, 
 nor even spare his own mother ? For when at Cana, he 
 aid to her, "woman, what have 1 to do with thee? 
 my hour is not yet come." How was Paul buffeted 
 even by a messenger of Satan, without taking into 
 account all his other inward and outward afflictions? 
 Who then ought to act in an unruly manner, when 
 his station is appointed at Dophkah, and not take it to 
 heart when it is said, " thy iniquity is the cause of thy 
 being thus reproved, and thy disobedience, that thou 
 art thus corrected?" 
 
 Dophkah also signifies knocking, as applicable to 
 hard substances, in order to render them pliable. Our 
 hearts are termed stony, and are therefore represented 
 as something hard and refractory. But they must be 
 rendered pliant, flexible, and soft like wax, which is 
 effected by divine grace. The latter, however, employs 
 a variety of means for this purpose, both at the begin- 
 
ENCAMPMENT IN DOPHKAH. 123 
 
 ning, and in the sequel, the chief of which are, the 
 law and the gospel. The law indeed does not soften 
 the heart ; but it discovers its hardness and its sins, 
 and thus compels it to lay aside its presumption, and 
 the ideas of its own strength and righteousness. The 
 more clearly any one perceives the sublimity of holi- 
 ness demanded by the law, so much the less of it does 
 he find in himself, and therefore is the more compelled 
 to seek it in Christ. The law occasions anxiety, ter- 
 ror, inability, and distress, rather than a softened heart ; 
 but it also causes the sinner, who had been previously 
 careless, sunk in sin and worldly mindedness, and 
 in the vain idea of his own strength and righteousness, 
 eagerly to listen when Christ is spoken of, who was 
 before so indifferent to him. But when the Holy 
 Spirit preaches the gospel to such a poor sinner — 
 how God in Christ is a God of all grace, with whom 
 is plenteous redemption ; how Christ is our righteous- 
 ness, and how we are complete in him, so that he can 
 apply this to his own person — he then softens, and his 
 heart melts like wax, and the love of Christ begins to 
 constrain him. But the depravity of the human heart 
 does not let it be long before the deluded indivi- 
 dual thinks he has already attained. He is then 
 obliged again to encamp at Dophkah, where he is 
 chastised, and feels compelled to condescend to men 
 of low estate, and becomes like a solitary sparrow on 
 the house-top, and like a pelican in the wilderness. 
 
 But Dophkah also means being cast or thrown, as it 
 were, to and fro. Thus there are seasons, in which the 
 individual's state appears so strange to him, that he 
 cannot comprehend it, and his doubts of its correctness 
 distress his mind, which becomes like an agitated sea. 
 
 g2 
 
1^4 ENCAMPMENT IN DOPMKAH, 
 
 When the disciples were sifted and scattered every one; 
 to bis own, they were thus thrown hither and thithery 
 being tossed with tempest and not comforted. 
 
 Having thus considered the word Dophkah in its 
 passive signification, we will now make a few observa- 
 tions with reference to its active meaning. 
 
 And we are first reminded by it of the words of 
 Christ, *' Behold I stand at the door and knock." This 
 knocking, though not in itself converting grace, is 
 yet something, which may for a long time precede 
 real conversion, although the latter does not always 
 follow it. These knockings are something general, 
 and serve at least to divest the sinner of all excuse, so 
 that it may be justly said of him, ** he would not." 
 They consist in a conviction of the mind of an indivi- 
 dual, that he cannot possibly be saved, if he continues 
 ids present course, but that he must commence a 
 different mode of life. He also probably feels him- 
 self called upon to listen to the preaching of the word, 
 to read the Bible, pray, and receive the sacrament ; he 
 becomes uneasy and distressed ; he also occasionally 
 feels pleasure at the idea of becoming a Christian ^ 
 having his sins forgiven, and knowing that they are so. 
 And certainly, the most of those who dwell in parts 
 vphere an abundance and variety of the means of grace 
 exist, will have experienced such knockings as these. 
 Providential occurrences, sicknesses,- the death of 
 friends, and the like, are all calculated to impress the 
 mind in such a manner, as to excite the individual to 
 seriousness and reflection. 
 
 He ought, then, to give heed> and consider in this 
 his day, the things that belong to his peace. He must 
 not treat such impressions in a light manner, or evcB 
 
ENCAMPMENT IN DOPHKAH. 125 
 
 seek to erase them by worldly amusements, but retire 
 to solitude and prayer, and remember that it is Jesus 
 who stands before the door, and desires admission into 
 the heart. He ought therefore to strive to open the 
 door, that Jesus may come in and keep a feast with 
 him ; and reflect that if he neglects this his day of 
 grace, he lays new hindrances in the way of his salva- 
 tion, grieves, nay, quenches the Holy Spirit, and suffers 
 the devil to establish himself so much the more firmly 
 in him. It is then time to work out his salvation with 
 fear and trembling, to take the kingdom of heaven by 
 violence, and to strive to enter in at the strait gate. 
 
 Happy is the man who duly attends to this knocking ! 
 Such a one acts in a similar manner, and knocks also, 
 until the door is opened to him ; he spares no prayers 
 nor supplications, cries nor tears, but is resolved to 
 pass through the strait gait, and enter upon the narrow 
 way, whatever it may cost him. He knows that Jesus 
 hears prayers and supplications, and therefore he is 
 determined to importune and call upon him, until he 
 opens the door of his mercy to him, and casts all his 
 sins behind him. 
 
 This is the proper mode of acting; and then it seldom 
 lasts long, before it is said to the soul thus knocking, 
 *' Behold, 1 have set before thee an open door, which 
 no man shall shut." But", although this kind of knock- 
 ing may belong more peculiarly to the beginning of 
 conversion, yet, in the continuation of it, is every prayer 
 and every sigh a repeated knocking, at one time more 
 violently, at another more gently, — sometimes with 
 impetuosity, and at other times with patience, until, 
 at length, every door is opened, never to be closed 
 again, and every barrier burst, never to be interposed 
 any more. 
 
126 ENCAMPMENT IN DOPHKAH. 
 
 Dophkah also signifies beating ; and the people of 
 God shall eventually beat down all their opponents 
 with the sword of the Spirit. Thus David says, in 
 the 118th Psalm, " In the name of the Lord will I 
 destroy them ;" and as one of our hymns well ex- 
 presses it : — 
 
 " Though all the hosts of hell 
 
 Their baneful might oppose ; 
 
 Thine arm their rage shall quell, 
 
 And scatter all my foes. 
 Beneath my feet thou tread'st them down, 
 And giv'st to me the conqueror's crown." 
 
 The soul can even so far appropriate to itself the 
 words of the promise and the grace of Jesus Christ, as 
 to say, with Paul, " Nay, in all these things, we are 
 more than conquerors." Unbelief is so completely 
 overthrown by the passage, " It is a faithful saying, 
 and worthy of all acceptation, that Jesus Christ came 
 into the world to save sinners," that it dare not, for a 
 long time, show itself again ; and the individual shakes 
 off sin, like the eagle the dust from its wings. The 
 courage of a young lion dwells in his breast, and he 
 rushes through every obstacle with the firm conviction 
 that Christ is with him, and that more are they that are 
 for him, than all that can be against him ; he bursts 
 forth as the day-break, before which the shadows flee 
 away, " fair as the moon, clear as the sun, and terrible 
 as an array with banners.*' 
 
 The Lord's people are not always hurled about and 
 shaken to and fro ; but cast and throw in their turn, 
 and are right in doing so. They cast all their care 
 upon God, kndv/ing that he careth for them. If the 
 law casts their sins against theni, they, in return. 
 
ENCAMPMENT IN DOPHKATI. 127 
 
 oppose it with tlie superabundant atonement of Christ. 
 If reason seeks to throw difficulties in their way, they 
 resist it with the Lord's faitiiful promises. Strong in 
 the Lord, they cast far from them all their transgres- 
 sions, with which they have transgressed, and renew 
 themselves in the spirit of their- minds. 
 
 Thus the tables are often turned, on wliich account 
 the church says, " Rejoice not against me, O rny enemy ! 
 wlien I fall 1 sliall arise ; when I sit in darkness, the 
 Lord shall be a light unto me." And however it may 
 go with us, we will still rejoice, in the confidence that 
 now is our salvation nearer than when we believed, and 
 that all things shall work together for our good. 
 
 Happy are ye, who, by heartfelt repentance, have 
 turned your backs upon Egypt ! although you may not 
 always be encamped in the pleasant groves of Elim, but 
 even occasionally at Dophkah, yet you are marching 
 towards Canaan. There your songs of praise shall 
 everlastingly resound to Him who brought you safely 
 through. He is gone up before us, and we shall break 
 througli after him. To him be the glory and the 
 praise ! 
 
XII. 
 
 ALUSH. 
 
 Numb, xxxiii. 13. 
 " And they departed from Dophkah, and encamped in Alush.'" 
 
 " I WILL cause you to pass under the rod, and I 
 will compel you into the bond of the covenant, saith 
 the Lord.'' (Ezek. xx. 37.) In these words, the Lord 
 expresses a holy displeasure and indignation against 
 his people, who had forsaken him, but which, it is evi- 
 dent from verse 41, was attended with blessed effects: 
 '* I will accept you with your sweet savour, when I 
 bring you out from the people, and gather you out of 
 the countries wherein ye have been scattered ; and I 
 will be sanctified in you before the heathen." God is 
 able to tame the unruliness of men, not only in his 
 anger, but also in his grace. He knows how to bring 
 down those that exalt themselves, so as to make them 
 assume a very different tone, and to raise up those that 
 lie humbled in the dust, so desponding and comfortless, 
 that one sigh expels another, and one tear flows into 
 another, that neither of them know themselves any 
 longer. 
 
ALUSH. 129 
 
 The Lord leads his people first in one way, and ti.eii 
 in another, and commands first the south wind and 
 then the north wind to blow upon his garden, ** that 
 the spices thereof may flow out." 
 
 This is particularly evident from the various encaiiip- 
 ments of the children of Israel, with the consideration 
 of which, under the divine assistance, we shall now 
 proceed ; and may the Lord refresh us by his word ! 
 
 Moses informs us, that the children of Israel removed 
 from Dophkah, and encamped in Alush, which was only 
 a short distance from thence. This place of encamp- 
 ment is not noticed elsewhere, nor does any thing 
 remarkable appear to have occurred there suitable for 
 communication. Thus there are also many things in 
 christian experience, which are not adapted for being 
 made public ; some things would be found too profound, 
 and others too exalted to be duly comprehended and 
 applied by those who have not experienced any thing 
 of a similar nature. Hence, how wisely and prudently 
 does Paul express himself regarding a certain suffering 
 which he had to endure, and which he calls a thorn in 
 the flesh and the buffetings of Satan. The Shepherd 
 and Bishop of our souls leads some individuals in such a 
 manner, as if he commanded them to go and publisli it 
 in the ten cities ; but others as though he told them to 
 tell no one of it Some persons have an amiable, others 
 an edifying frankness in relating their good and evil, 
 their sufferings and their consolations. But there may 
 also be those, whose tongues are held from speaking, 
 and to whom utterance is denied. It may likewise 
 happen, that the individual himself does not compre- 
 hend the matter, and is obliged to leave both his tem- 
 poral and spiritual concerns to the Lord. 
 
130 ALUSH. 
 
 We have also to premise, that though this station 
 deviated, still more than the previous one, from the 
 direct road to Canaan, yet, if the Israelites had been 
 permitted to enter upon the latter, they would soon 
 have been able to reach the promised land. We must 
 likewise observe, that their route afterwards deviated 
 no longer, bnt leads from thence by way of Rephidim 
 and Sinai, as from an angle, directly across to Canaan. 
 This is pleasing intelligence. Happy is he who does 
 not always deviate from the right way, until a misera- 
 ble death overtakes him ! But happier still is he, who 
 arrives at a turning-point, in which he turns away 
 from the world, sin, and vanity, to God and Jesus 
 Christ ! But every one must arrive at such a turning- 
 point in his life, in order that it may be well with him, 
 and the earlier it occurs the better. All believers arrive 
 at Alush. Although it may sometimes seem dark and 
 dubious around them, and although this state may last 
 for a considerable time, yet at length it turns out glo- 
 riously. Joseph was cast into prison ; Jonah into the 
 whale's belly; Job degraded to sit on a dunghill; 
 Christ the Lord condemned to the accursed tree ; and 
 Israel to Alush : but at length a marvellous change 
 is experienced. Happy is he who has reason to hope 
 for such a glorious reversion with respect to his own 
 person ! 
 
 Consolatory is the prospect, that from Alush the 
 path leads to Canaan, although in a slanting direction. 
 But do not reckon upon this, or you will miscalculate : 
 reflect, that the thirty-first encampment lies at no great 
 distance from this, which is only the ninth ; so that, 
 after the lapse of several years, the Israelites had retro- 
 graded again as far as they had advanced. And all 
 
ALUSII. 131 
 
 tliis way the Lord led them, that it might be made 
 known what was in their hearts, in order that he might 
 humble them, and afterwards do them good. 
 
 How highly do young and inexperienced Christians 
 frequently think of themselves, and what expectations 
 they have of what they will in -future effect, and what 
 they will still become ! How boldly they open their 
 mouths at Pihahiroth, as if they were masters in Israel, 
 and as if wisdom would die with them ! The growth 
 of the Christian is spiritual, and therefore singular. 
 " When I am weak, then am I strong," says the 
 Apostle: ** He must increase, but I must decrease," 
 says the Baptist. He that imagines himself something, 
 whilst he is nothing, deceiveth himself; and '* let him 
 that thinketh he standeth, take heed lest he fall." He 
 brings to nought that which is, and scatters the proud 
 in the imaginations of their hearts ; but he fills the 
 hungry with good things, and raises up the needy from 
 the dust. If we look to the route of the children of 
 Israel, we shall find that once they had even to cross the 
 very way by which they had formerly travelled. ** What 
 is man,'* exclaims Job, (chap. vii. 18.) " that thou 
 shouldest visit him every morning, and try him every 
 moment?" Certainly, the Christian must be destined to 
 something great, since it is necessary for him to undergo 
 such a tedious and strange preparation ; although the 
 path of every one may not be so winding and circuitous. 
 
 Finally, we observe, that the people were still wan- 
 dering in the wilderness of Sin. Before, it was the 
 desert of Etham — hard gravelly soil ; now, the wilder- 
 ness of Sin — thorns and briers. Can we feel surprised 
 that the thorns should occasionally tear and prick us I 
 Happy is he, who, when meeting with thorns on his 
 
 G 4 
 
132 
 
 ALUSH. 
 
 path, first, penitentially calls to mind his sins, and 
 humbles and abases himself on account of them ; and 
 secondly, remembers the thorns with which our Re- 
 deemer was crowned, when he became a curse for us, 
 " that we might be redeemed by him from the curse of 
 the law;" who thankfully receives every blessing as 
 merited for him by his Saviour, and who really regards 
 this world as a wilderness of Sin, in which he girds up 
 the loins of his mind, that the thorns may not tear his 
 garments, nor delay his progress, and hopes to the end 
 for the grace that shall be revealed to him at the reve- 
 lation of Jesus Christ. Let us be like those who are 
 passing through a waste-howling wilderness, and who 
 seek a better country. 
 
 Let us now attend to the interpretation of the word 
 Alush. It means to knead or leaven. After the rough 
 usage in Dophkah, we might have supposed the next 
 would have been a more agreeable station ; but your 
 own judgment will decide, whether the being kneaded 
 is any thing pleasant. It is, however, necessary and 
 ^jseful, since it serves to bind the whole mass com- 
 pletely together, to make it pliant and plastic, to cause 
 it to cleave firmly together, so that the leaven equally 
 pervades the mass in every part. Without this process, 
 one part would be too moist, another too dry ; the one 
 be leavened and rise too much, the other too little. 
 The word is also rendered by a mass of people. 
 
 We must here consider the children of Israel as the 
 dough, in which leaven, or a principle of life, has been 
 Introduced from some other quarter, which must per- 
 vade the whole mass, whilst the latter must be kneaded, 
 and, by this process, amalgamate closely with itself, 
 and with the vital principle; thus becoming fitted to 
 
ALUSH. 133 
 
 receive the form and figure designed to be given to it, 
 without crumbling into pieces. 
 
 Wo know that in Scripture the term leaven is used 
 in a two-fold sense. It has partly an evil signification, 
 when it is said, *' purge out the old leaven." This old 
 leaven has reference more particularly to original sin, 
 innate corruption — that inward motive and source of 
 all evil, which manifests itself in the flowers of evil 
 thoughts, inclinations, and desires, in the leaves of 
 evil words and gestures, and in the fruit of evil actions. 
 This leaven so penetrates the whole mass of human 
 nature, that Paul says, '* In my flesh dwelleth no 
 good thing;" and Isaiah, '' from the sole of the foot 
 even to the head, there is no soundness." How this 
 leaven is to be expelled from us is the question ; and 
 yet it must be done. Christ says, ** make the tree 
 good:" this must precede; '* the fruit will then be 
 good." But Paul says, *' Be a leaven of sincerity 
 and truth." The thing is not accomplished by a grave 
 external deportment, however laudable and estimable 
 that may be in other respects. " Old things must pass 
 away ; all things must become new." 
 
 But how, and by what means, is this evil principle 
 eradicated from human nature ? Human efforts cannot 
 accomplish it ; it is effected by regeneration. Even as 
 original evil pervades us b)' means of our natural birth, 
 so must the opposite principle be imparted to us by a 
 birth from God. That which is by this means infused 
 into the heart is called Spirit, even as the former is 
 termed flesh. But we may take a still higher standing 
 and say, that Christ himself, as the new principle of 
 life, must be born in us; and then also, as Paul writes 
 to the Galatians, " be formed in us ;" so that we be- 
 
134 ALUSH. 
 
 come perfectly amalgamated with him, and he more 
 and more completely pervade, shine through, operate 
 in, and live through our whole being, and, according 
 to his promise and his prayer, become one with us, 
 and we with him, so as to be perfect in one. (John 
 xvii. 23.) 
 
 There are also a variety of amalgamations in their 
 several stages of good and evil. We have already 
 mentioned the worst, which is, that our nature and sin 
 are so kneaded together, as to form but one mass ; so 
 that sin is even termed in Scripture, " the old man." 
 And how dreadful is it to think at the same time, that 
 Satan carries on his work in the children of disobe- 
 dience, which all men are by nature! Besides this, 
 how easily does a mass or crowd of people assemble in 
 defence of vanity and sin ! 
 
 The christian church also encamps at Alush in an 
 evil sense, when persons of all descriptions join them- 
 selves to it, induced by temporal advantage, which 
 they expect to reap from it, and, with their unrenewed 
 hearts, bring with them heathenish vices. This is a 
 disease from which we still suffer. If we look at the 
 mass of those who call themselves Christians, what do 
 we see but a rude, perverse, ignorant, unbelieving, and 
 disobedient multitude, differing very little from the 
 heathen in their manner, or even inferior to them ; 
 for, with the exception of gross idolatry, and that 
 which is immediately connected with it, where is the 
 heathenish vice which is not practised by Christians ? 
 Thus it ought not to be ; but every one that names the 
 name of Christ ought to depart from all iniquity. 
 
 The truths that are preached also, suffer a similar 
 decline, since human wit and ordinances of men are 
 
ALusn. 135 
 
 so mingled with them, that congregations and their 
 preachers will no longer hear sound doctrine, but take 
 an open and decisive part against it. 
 
 There are also individuals, who anfialgamate the ser- 
 vice of God and the world, and seek to serve these two 
 irreconcileable masters at the -same time. They halt 
 between two opinions, receive as much from religion as 
 suits their purpose, and as much of the world as pleases 
 them. One doctrine they accept, another they reject ; 
 obey one command, and refuse obedience to another. 
 These are amalgamations, and this is an Alush, where 
 the true Christian will not be found lingering. 
 
 Those amalgamations are also to be dreaded, in which 
 men mingle their own wisdom, or rather their folly, with 
 the wisdom of God ; and their chaff with the pure wheat 
 of the divine Word; as likewise that lukewarmness, 
 which Christ expressly reproves in the angel of the 
 church of Laodicea, in which the individual is neither 
 cold nor hot, but a mixture of both. Law and gospel 
 are there mingled together ; free-will and grace, and 
 an empty, plausible tolerance, which leaves every one 
 to believe what he pleases, with the exception of the 
 vivifying truths of the gospel. 
 
 But there are many well-disposed and pious indivi- 
 duals, who show that they have not yet been at Alush, 
 nor hitherto duly kneaded- and compounded. In some, 
 a premature and fleshy zeal manifests itself, which 
 seeks, as it were by compulsion, to instruct and con- 
 vert others. Thus the disciples wished fire to fall from 
 heaven on the Samaritans. In others, some particular 
 tenet holds too prominent a part, and forms something 
 heterogeneous. Some will only hear of sanctification, 
 others only of justification; some of duties, others of 
 
136 ALUSH. 
 
 human inabilities; some are so spiritual as to fall into 
 a contempt of the preaching of the divine Word, and 
 the holy sacraments ; others, again, cling too closely to 
 the letter. Many have such a strict self-selected form, 
 that they reject every thing which does not fit into it, 
 use a particular mode of speech, and feel a dislike to 
 every other, though it may express the same thing; 
 whilst, at the same time, they incessantly bring up 
 some particular doctrine, even if it be only for the 
 purpose of dispute. In short, truths are often rent 
 asunder which belong together : too much importance 
 is attached to one, too little to another ; which is not 
 therefore as it ought to be. They are like a mass which 
 is not yet kneaded, and is therefore not brought to the 
 same consistency in all its parts. Such characters 
 must one day encamp at Alush, to be properly kneaded, 
 and the case will then be very different with them. 
 
 Let us also make a few observations on this subject, 
 with respect to that which is good and needful in it. 
 
 And we remark, first, that no genuine Christian rests 
 satisfied with the first commencements of religion. He 
 does not think himself to have attained to the whole of 
 what may be experienced, when he has had some little 
 insight afforded him into his corruption, and into the 
 truths of salvation. This does not satisfy him, nor does 
 he immediately think " this is all." Certain, however, 
 it is, that a new convert, particularly when his repent- 
 ance has been deep, and the consolation and assurance 
 of the forgiveness of sins has been very powerfully and 
 pervadingly experienced, may probably imagine that he 
 has escaped every thing. But this state may be com- 
 pared with the loud exultation at Rameses, which is 
 only the first station, and is succeeded by thirty-nine 
 
ALUSH. 137 
 
 Others, and lastly by Jordan, the stream of judgment. 
 It is much better for such a one to think meanly of 
 himself. Such a sentiment will be found useful. Be- 
 lieve sincerely that thou art as yet little or nothing; 
 that thy views and experience are still very insignifi- 
 cant; and that the work must still be much deepened; 
 if not, thou wilt grossly err, even as thos^ do, who 
 suppose they are something, without being able to add, 
 with Paul, " By the grace of God." The Corinthians 
 were full, and the Laodiceans said, '* We are rich." 
 But Jesus reproves the latter, and his Apostle the 
 former. 
 
 We are, so to speak, a mass of meal, which figure 
 our Lord employs when speaking of the kingdom of 
 God. In order to make this meal edible, the woman — 
 that is, the Holy Spirit, this mother of all the children 
 that are born of God — must put a little leaven into it, 
 until the whole mass be leavened ; on which account it 
 must be kneaded together with it. This leaven is Christ 
 himself, '* who of God is made unto us wisdom, righte- 
 ousness, sanctification, and redemption," who is light, 
 life, and truth — who is all to us. A real marriage and 
 union must take place between him and our souls, 
 which commences in conversion, is continued in sancti- 
 fication, and completed in glorification. When an indi- 
 vidual, through the mercy-of God, in the power of the 
 Holy Ghost, has attained to this union with Christ, 
 Paul justly says, " We possess a treasure, although in 
 earthen vessels." The soul thus becomes a partaker of 
 Christ, has passed from death unto life, is rich, yea, 
 perfect in him ; or, as Paul says, is become one spirit 
 with him, being planted together with him : and he then 
 points out the inestimable fellowship with Christ in his 
 
138 ALUSH. 
 
 suffering, deatli, burial, resurrection, and ascension. 
 Rom. vi. 
 
 Yet still, this great Apostle says, ** Not as if I had 
 already attained," and desires to know Him, and the 
 power of his resurrection, and the fellowship of his 
 sufferings, that he may become conformable to- his 
 death, and attain to the resurrection of the dead. 
 (Phil. iii. 10 and II.) With Christ, a light has en- 
 tered into the soul ; but this light must increasingly 
 pervade it, until it becomes light in the Lord. A life 
 has entered into the soul, which life must penetrate it 
 more and more, so that the individual may be able to 
 say, '* Now I live, yet not I, but Christ liveth in me." 
 Wisdom is in such a character ; but he must be more 
 and more filled by it, so that it may be said of him,. 
 ** Ye know all things, for ye have the unction of the 
 Holy One." Perfection is in him, and all ought to 
 come to the same faith and knowledge of the Son of 
 God, and become perfect men, according to the mea- 
 sure of the perfect stature of Christ, and grow up in all 
 things unto him who is the head, even Christ. The 
 Lord speaks of the eating of his flesh and the drinking 
 of his blood, signifying thereby the closest union of the 
 soul with him, from whence the most blissful conse- 
 quences must necessarily result. 
 
 This is, therefore, the object and the aim ; it points 
 us to something excellent. But what a path that is, 
 which leads to this aim ! The idea of kneading does 
 not indicate any thing agreeable to nature^ even as the 
 thing itself is no easy work. Thus the ehildren of Israel 
 were obliged to tread and knead the clay, when com- 
 pelled to make bricks. But now they were, so to speak, 
 themselves the clav, and obliged to let themselves be 
 
ALUSII. ]3i) 
 
 kneaded and trodden upon. What must liave been tlieir 
 feelings ? Just about to form their encampment and 
 retire to rest, when the cloudy pillar rises and compels 
 them to depart again, perhaps even at midnight, in order 
 to settle at some place a few miles further off. Now 
 they are in want of bread, and then again of water. 
 God says, by the prophet Isaiah, (chap. xli. 25) '* I 
 have raised up one from the north — he shall call upon 
 my name; and he shall come upon princes as upon 
 mortar, and as the potter treadeth clay." What else 
 does this mean, than that he will humble them, to show 
 them that they are of nothing, and that their work is 
 vanity, as it is said in the immediate context. Ezekiel 
 says still more expressively, " Remove the diadem, and 
 take off the crown ; exalt him that is low, and abase 
 him that is high. I will overturn, overturn, overturn it, 
 and it shall be no more, until he come whose right it is, 
 and I will give it to him," (chap. xxi. 25 — 27.) 
 
 By the process of kneading, the whole mass becomes 
 closely compacted with itself and with the leaven, thus 
 forming a whole, whilst losing its ov/n natural quality 
 and assuming a different one. Thus all true Christians 
 are one body, of which Christ is the head. One spirit 
 animates them all, proceeding from Christ into them. 
 '* One Lord, one faith, one baptism, one God and 
 Father of all, who is ove^- all, and through all, and in 
 you all." Self must be more and more put away, in 
 order to make room for Christ, that it may be said, 
 " Not I, but Christ in me." Love must surround all 
 as with a firm bond, and all that is discordant fall away 
 more and more, until we become, as the primitive be- 
 lievers at Jerusalem, one heart and one soul. But the 
 soul must, in particular, become more and more closely 
 
140 ALUSH. 
 
 united to Christ, and cleave to him by faith ; and he 
 that is thus joined to the Lord is one spirit with him. 
 
 Certainly, a thorough kneading is requisite before 
 self be completely trodden down, and love gain the 
 pre-eminence. Yet it is even now visible amongst true 
 Christians, however defectively exhibited. 
 
 But woe unto those, who, as obstinately impenitent, 
 fall under the awful feet of God, so that he passes over 
 them as on clay, and as enemies^ who are made his 
 footstool ! Whilst, blessed are they, who are so kneaded 
 with the leaven of sincerity and truth, as to become 
 inseparably united, as a new mass, with Christ and his 
 church, into one whole. Then, if their path be strange, 
 its end will be glorious. Eventually, sorrow and sigh- 
 ing must flee away ; they shall obtain joy and gladness, 
 and everlasting joy shall be upon their heads. 
 
XIII, 
 
 &EPHIDIM. 
 
 NtJMB. xxxiii. 14. 
 " And they removed from Alush, and encamped at Rephidim, 
 where was no water for the people to drink." 
 
 The narrative is short but pleasing, which is related to 
 us in Genesis viii. and ix. respecting the subsiding of 
 the deluge. The ark at length rested on Mount Ararat, 
 and the tops of the mountains again towered above the 
 waters, which gradually subsided. Noah was now de- 
 sirous of knowing what appearance the earth presented, 
 and let fly a raven. This unclean bird, happy in 
 having escaped from the ark, returned not again, since 
 it found sufficient suitable food for itself — an emblem 
 of all impure minds, whose desires seek satisfaction out 
 of the sphere of religion, -and have no attachment to 
 the heavenly Noah. He then sent forth a dove. It 
 flew far about, but found no rest for the sole of its foot. 
 It returned to the ark, and fluttered around it, till Noah 
 compassionately stretched out his hand, and took it to 
 him into the ark. 
 
 Noah received the dove into the ark. This the 
 heavenly Noah also does completely, when he takes 
 
142 REPHIDIM. 
 
 the believing soul through death to himself in heaven, 
 where it rests from its labours^ But even here below, 
 he occasionally manifests himself thus gracious to his 
 people. Sometimes indeed, they are obliged to leave 
 the ark, but their longing and desire is towards it, and 
 they find no rest out of it. The wings they use are 
 these desires and this longing, and Jesus comes to their 
 aid by stretching out his hand, and taking them to him 
 in the ark. 
 
 Thus there are pleasing resting places, even in the 
 desert of this life, and of this kind was in some respects 
 the tenth encampment of the children of Israel, on 
 which we shall now make a few observations. 
 
 They removed from Alush, and encamped in Rephi- 
 dim, where the people had no water to drink. If the 
 two preceding stations offered little that was remark- 
 able, so that we were obliged to adhere solely to the 
 meaning of the words, for the purpose of deriving in- 
 struction and edification — the present contains so much 
 of what is worthy of observation, that the whole of the 
 seventeenth chapter of Exodus is filled with it; and 
 the occurrences at Rephidim are frequently adverted 
 to in Scripture.* 
 
 This station had three names ; for it is also called 
 Massa and Meribah. We will first mention something 
 respecting this place of encampment, and then of that 
 which occurred there. 
 
 We already know, that this tenth station inclined 
 towards Canaan, and that the deviation from the direct 
 road terminated, at Alush. Its locality was not dis- 
 agreeable ; since, first, it was something pleasant to 
 
 * Sec Psalms Ixxviii. xcv. cv. 1 Cor. x. Heb. iii. 
 
REPHIDIM. 143 
 
 have left the wilderness of Sin, the thorny desert be- 
 hind them. In religion there are single and particular 
 temptations, which might torment Christians almost 
 to death, and of which, with all their endeavours, they 
 cannot rid themselves nor resign themselves to them, 
 as if they were so ordered of Providence. Such a one 
 then sees no way of escape, and thinks he shall never 
 come forth from this thorny desert all his life, and be- 
 lieves that if he were once delivered from it, every thing 
 else would be a trifle to him. And lo ! he at length 
 escapes from it, and cannot recall to mind without 
 horror, what befell him in Dophkah and Alush. 
 
 It was, secondly, a valley surrounded by hills. Val- 
 lies, indeed, are not without their difficulties, both in 
 descending and ascending. Scripture as weW as ex- 
 perience tells us of a vale of tears — yea, and of the 
 valley of the shadow of death—appellations, which 
 excite nothing but apprehension. There is also a valley 
 of humility, and he who understands how to walk in it, 
 takes pretty equal steps. Into this vale every one 
 must enter, who travels to Canaan. He becomes 
 humble, and the longer the more so, and to such the 
 Lord gives grace. True humility arises from a thorough 
 conviction of our nothingness and sinfulness. It is by 
 no means any thing assumed or external, but something 
 real ; so that a truly humble man does not regard him- 
 self as humble, and knows not how to think otherwise 
 of himself than very meanly. Nay, the really humble 
 man regards himself as nothing — even as we all are in 
 reality, until the Lord graciously makes something 
 of us — and is well satisfied to be so. But acting and 
 speaking humbly do not constitute the matter, and 
 such hypocritically humble people would probably be 
 
144 REPHIDIM. 
 
 not a little vexed if they were told, that they had no 
 reason to think otherwise than meanly of themselves. 
 
 As long as Christ is not become all to us, as for 
 instance when he says, " without me ye can do nothing" 
 — as long as we cannot say with Paul, "I am the 
 chief of sinners, I am an untimely birth, a fool, and 
 nothing" — we have no reason to regard ourselves as 
 humble. Nor will it scarcely ever be the case, that 
 a person becomes humble, until he has been beaten 
 at Dophkah, and kneaded and trodden upon at Alush. 
 The man must come down from the height of his 
 own knowledge, ability, and self-love, into the poor- 
 house, where he must depend upon gifts for his whole 
 subsistence, receiving sometimes sparingly, at others 
 abundantly, and sometimes be content with bread and 
 water, or even be obliged to hunger and thirst a little, 
 or perhaps experience some harsh treatment, according 
 as it may please the prudent overseer of heavenly 
 blessings. Let us therefore all become more vile in 
 our own eyes. Let us regard ourselves as still greater, 
 more abominable and worthless sinners than before ; 
 and for this we have very great reason ; let us no 
 longer regard our errors as such trifling matters, and 
 skip over them so easily as many are inclined to do ; 
 let us learn and believe more thoroughly, that out of 
 Christ we understand nothing and can do nothing, and 
 more thoroughly learn to.believe, that his offering alone 
 renders us acceptable. 
 
 Rephidim was, thirdly, a very pleasant valley ; or, 
 at least, is so at present. Persons who>have travelled 
 in that country, assert, that there is a convent there, 
 the solitary inhabitants of which possess very beautiful 
 gardens, and that palm-trees were particularly nu- 
 
REPHIDIM. 145 
 
 merous there, whose refreshing- fruil in the midst of a 
 horrible wilderness must have been the more welcome 
 to travellers, the less they expected to meet with it. 
 What an agreeable surprise must this have been to the 
 children of Israel, to find here a second Elim ! David 
 sings, " Thou preparest a table for me in the presence 
 of mine enemies." The followers of Christ do not 
 always enjoy abundance, neither are they always 
 scantily supplied. And even as it is in temporal 
 things, so likewise in those that are spiritual. Read 
 the Psalms, and observe how widely different are their 
 contents. One Psalm utters the voice of mourning 
 and lamentation, in such a manner as to render it 
 dubious whether the Psalmist would ever recover a 
 cheerful tone. He wrestles with God, seeks to en- 
 courage himself, begs and prays, and urges God to 
 awake, as if he had fallen asleep ; and to arise, as if he 
 were sitting idle. Another exults and rejoices as if 
 every thing were overcome, boasts of the Psalmist's 
 innocence, piety, and righteousness, as if they were 
 spotless, so that one would be induced to think, he 
 would never be moved, so firmly does his mountain 
 stand, through the Lord's good pleasure. And this is 
 also the history of individual Christians. The Lord 
 often prevents us with his goodness before we are 
 aware. The contrite heart often finds in the midst of 
 the desert, a Rephidim, a pleasure-ground, and refresh- 
 ing fruits, and is unexpectedly comforted in the most 
 pleasing manner, whilst still believing himself very far 
 from any consolation. 
 
 This valley had several names. First, it was called 
 Rephidim. This word is translated in more ways than 
 one. Its primary meaning is a resting place, or couch 
 
 H 
 
146 REPHIDIM. 
 
 of repose — a desirable thing for a weary traveller, if 
 the spot on which he rests is only of the right kind. 
 Jesus offers the true resting place to the weary and 
 heavy laden, when he exclaims, " Come unto me, and 
 I will give you rest ; take my yoke upon you, for my 
 yoke is easy and my burden light !" It is reserved for 
 him alone to bestow upon us the invaluable blessing of 
 real rest of soul, which arises from the perfect satisfac- 
 tion of every desire, and which is to be found in him 
 alone. He that drinks of the water of visible and sen- 
 sible enjoyments will thirst again. And this has not 
 merely reference to the present inferior state of ex- 
 istence, but with respect to the future also ; the indivi- 
 dual deceives himself, who founds his hopes for the 
 latter, on that which he himself is, knows, has, or is 
 able to perform — all which is nothing but sand, and 
 unfit to serve as a foundation. If any one is trusting 
 to his own heart, the Scriptures declare such a one to 
 be a fool, and blind ; not knowing that he is poor, and 
 wretched, and miserable, and blind, and naked. Some 
 seek to tranquillize themselves with the mercy of God, 
 which is certainly an important ground of consolation. 
 But is it not shaken by the consideration, that God is 
 equally as undeniably righteous and holy, as merciful 
 and gracious, and that he threatens us, as well as 
 speaks kindly to us ? The assurances we may have 
 received of divine grace, really imparted, and the for- 
 giveness of sins, are something very precious; but 
 they afford as little permanent solace as other occa- 
 sional consolations and pleasing emotions, although it 
 is certainly said, " Forget not all his benefits." But 
 whoever became a partaker of these through grace, and 
 yet was ignorant that the most impressive assurances 
 
 k 
 
REPHIDIM. 147 
 
 may be again so obscured and contested, that they ap- 
 pear to the soul like a dream and a delusion, or at least, 
 are incapable of fully satisfying the mind, although the 
 individual may derive a certain degree of courage to 
 persevere in the ways of the Lord from the recollection 
 of them ? 
 
 True rest is solely to be found in the precious name 
 of Jesus ; in that which he is in himself, which he is to 
 'us, and what he has done and still does for such 
 wretched creatures as we. In particular, it is his 
 eternally valid sacrifice on the cross, by whicli he 
 has for ever perfected them that are sanctified, that 
 presents a complete ground of consolation, even for the 
 poorest sinner. He is made of God unto us wisdom 
 and righteousness, sanctification and redemption. And 
 is not every thing included in this, which is needful and 
 salutary for us? And is it not something extremely 
 desirable, that all is contained in one, and that we do 
 not need therefore to seek for one thing here and 
 another there, but meet with it all combined in one ? 
 
 As soon as the Holy Spirit opens the eyes of the 
 blind to see this, and the ears of the deaf to hear it, 
 they find themselves as in a pleasant vale, or on a 
 downy couch, on which they can lie down, refresh their 
 weary limbs, and sleep in. peace, even if, according to 
 the third Psalm, tens of thousands should set them- 
 selves against them. This is a sleep, in which the 
 heart waketh, and from which the Beloved will not 
 have the soul awakened. All the powers of the soul 
 are then lulled into a pleasing serenity. The heart is 
 no longer like a troubled sea, but like a placid mirror, 
 in which the sky reflects itself. Anxious cares have 
 been compelled to flee, and are cast upon him who so 
 
 h2 
 
148 REPHIDIM. 
 
 faithfully and pastorally cares for us. The mdividual 
 no longer needs to look with apprehension at himself, 
 but has blissfully lost sight of himself, whilst looking 
 imto Jesus, the author and finisher of his faith ; and 
 has no occasion to be disturbed any longer about him- 
 self, as previously, without accomplishing any thing 
 more by it than wearying himself more and more in the 
 multitude of his ways. He need do nothing himself, 
 but only enjoy the fruit of that which He procured for 
 us, who long ago pleaded our cause successfully before 
 the judgment seat. His commandments are no longer 
 grievous to such an individual, and whilst learning of 
 him, he finds him meek and lowly in heart, his yoke 
 easy, and his burden light. The six long working 
 days have then elapsed, and the Sabbath morning 
 dawns of which it is said, " In it ye shall do no work, 
 but learn that I am the Lord that sanctifieth you." 
 The Lord then girds himself, and proves that he is not 
 come to be ministered unto, but to minister, and acts 
 as a shepherd, who leads his sheep into green pastures, 
 and by the still waters. 
 
 Ah, who does not heartily rejoice, that the poor 
 Israelites have at length reached such a pleasant valley 
 as that of Rephidim ! Doubtless, they did not pass 
 through the wilderness of Sin, without tearing their 
 shoes and clothes, and lacerating their hands and feet. 
 Repose therefore a while here. Eat, O friends ! and 
 drink, yea drink abundantly, O beloved ! Delight your- 
 selves with them, ye weary and exhausted pilgrims. 
 A little further up-hill, and soon your toils will termi- 
 nate. A Sabbath succeeds such days of labour, and 
 repose after fatigue, which is so much the more refresh- 
 ing, the longer and more painful was the latter. "Cast 
 
REPHIDIM. 149 
 
 not away your confidence, which hath great recom- 
 pense of reward." Jesus is the true Noah and gives 
 us rest ; lie will at length put forth his hand, and take 
 the fluttering dove, which found no rest for the sole of 
 her foot, to him into the ark. 
 
 But Rephidim may be also translated, slack hands, 
 and their cure. Slack hands are such, as being tired 
 of working, throw it aside and give it up. So the 
 Israelites were tired of the journey, and vexed at 
 having suffered themselves to be led out of Egypt. 
 When the Scriptures exhort us to strengthen the weak 
 hands, and confirm the feeble knees, it presupposes 
 that such a temptation may befall a Christian. A de- 
 spondency may seize upon him in such a manner, as 
 to cause him to think of giving up all, because it ap- 
 pears to be in vain. A person may in the same manner 
 imagine he miglit as well cease to pray, since it is all 
 unavailing; and weary of the conflict, he is ready to 
 throw away his weapons. This despondency is an evil 
 thing, and hence it is expressly enjoined, to say to them 
 that are of a fearful heart, " be strong !" '* Ye have 
 need of patience, that after having done the will of 
 God, ye may receive the promise." We must learn 
 unweariedly to wait for the Lord and his aid, and 
 though it tarry, still it is said, " Wait for him, for the 
 Lord will surely come, and will not tarry." We must 
 always prepare ourselves anew for the conflict, and re- 
 double our courage at every obstacle. 
 
 But it is pleasing that Rephidim not only means 
 weak hands, but may also have reference to their cure. 
 They are healed, when the Holy Spirit vouchsafes to 
 the soul his powerful influences, and comforts the in- 
 dividual, who then runs in the way of his command- 
 
150 REPHIDIM. 
 
 ments. Renewed strength is promised to them that 
 wait upon the Lord, and he is represented as one who 
 giveth power to the weak, and to such as have no might. 
 When the spirit again obtains a sight of all we possess 
 in Christ, faith is again invigorated. It is much to be 
 lamented, though not of unfrequent occurrence, when 
 Christians are deserving of the same reproach as the 
 Galatians, "Ye did run well, who hath hindered you ?" 
 and when Jesus also complains, " Thou hast left thy 
 first love," and adds, ''remember from whence thou 
 art fallen, and repent, and do thy first works." It is 
 grievous to see Christians gradually ensnared and en- 
 tangled in worldly affairs and pursuits, so that any 
 considerable difference is scarcely perceptible between 
 them and such as are entirely men of the world. Such 
 individuals have every reason strongly to doubt whether 
 a genuine work of grace was ever begun in them, and 
 whether it would not be much more advisable for them 
 seriously to seek the grace of the first repentance, 
 instead of solacing themselves with the perseverance 
 of the saints, and earnestly to work out their salvation, 
 instead of imagining that Jesus has accomplished it for 
 them, and thus spend their lives in such an inanimate 
 manner, which is a gross mistake and abuse of divine 
 grace. If our knowledge be what it ought, it will 
 make us, that we shall be neither barren nor unfruitful, 
 but manifest its powerful operation in us: Those that 
 mourn over their barrenness and unfruitfulness, and 
 are urged by it to take refuge with the Lord arid in the 
 means of grace, are of a different class, and must not 
 be confounded with the former. Let them remember 
 Moses, whose hands were held up by Aaron and Hur, 
 when they grew weary, and the promise^ *' I will pour 
 
REPHIDIM. 151 
 
 water upon him that is thirsty, arid floods upon the dry 
 ground." 
 
 The conduct of the children of Israel caused two 
 disgraceful epithets to be given to Rephidim — Massa 
 and Meribah, which signify temptation and contention. 
 The poor people had just escaped from the thorny 
 desert, and were probably very glad of it. But now 
 they were in want of something which was indispen- 
 sable, and that was water. Rephidim could not, there- 
 fore, have been at that time the pleasant spot which 
 modern travellers describe it to be ; or else it first be- 
 came so in consequence of the smitten rock. They 
 were in want of water, and yet their route was beyond 
 all doubt not their own choosing, but the Lord's ex- 
 press arranging; notwithstanding which they suffered 
 such a privation ! Have you ever felt the want of it 
 when thirsty? I do not mean natural water, of which 
 we are not so easily deprived, but spiritual water. Or 
 is this as strans-e a thino^ to vou as it was to the 
 Samaritan woman? David thirsted after God, as the 
 hart for the water brooks. His soul was once in such 
 a state of spiritual drought, that it was like a dry land 
 in the heat of summer. We find the prophet speaking 
 of the needy, who seek water and find none, and whose 
 tongue faileth for thirst. ^ But the Lord says, " I will 
 hear them, I, the God of Israel, will not forsake them." 
 However, the children of Israel were destitute of 
 that water which is requisite for the life of the body, as 
 is the water of the Holy Spirit for spiritual and eternal 
 life. But why did God suffer them thus to want, and 
 to feel it in such a sensible manner ? Because he is a 
 God doing wonders, who sometimes leads his people in 
 one way, and sometimes in another — because they were 
 
152 REPHIDIM. 
 
 ag-aiii to be thoroughly convinced how indescribably 
 needful he was to them, and how dependant they were 
 upon him — because they were to despair the more 
 deeply of themselves and of every other creature, and 
 place their hopes more exclusively in him — because 
 they were to be excited to call upon God as out of a 
 deep abyss — because they were to perceive how God 
 could act with them if he pleased, and therefore learn 
 to fear him — and also because an opportunity mig;ht be 
 afforded him of gloriously delivering them, and of ma- 
 nifesting himself in his marvellous excellency. These 
 were doubtless some of the objects designed by the 
 Lord in his providence on this occasion. 
 
 But how did the people conduct themselves in their 
 distress ? Very improperly, and the evil human heart 
 showed itself in its perverseness ; so that we may see in 
 them, of what we ourselves are capable, if the good 
 Spirit of God does not lead us in a plain path. They 
 contended with Moses. They reproached him for the 
 great act of kindness he had shown them in serving as 
 the divine instrument of their deliverance from Egyp- 
 tian bondage, and told him he ought rather to have left 
 them there, than have plunged them into such distress 
 as was more painful to them than all Egyptian oppres- 
 sion. Filled with wrath, they demand of him an im- 
 possibility : he must give them water. But what can 
 Moses — what can the law give to a languishing soul ? 
 How vainly does the latter apply to one that has not a 
 single commandment that can quicken ! And yet we 
 always first of all apply to him, who nevertlieless points 
 out a propliet, whose shoe's latchet he is not worthy to 
 unloose. Ah, how easily do we forsake the fountain of 
 living waters, and turn to the broken cisterns, that can 
 
REPHIDIM. 153 
 
 hold no water! They, at the same time, demanded 
 water of him with such anger and violence, that they 
 appeared as if they would stone him if he did not 
 immediately comply with their request. Thus man 
 becomes like a savage beast, -when his passions once 
 awake. 
 
 They were not, however, content with murmuring 
 against Moses, but they even outraged God himself, 
 by saying, "Is God with us or not?" This inquiry 
 was not made from trouble of heart, like the question 
 put by Gideon, " If the Lord be with us, why has all 
 this happened to us?" nor because they felt a dejecting 
 doubt upon the subject, whether he was with them, or 
 whether they had not caused him to turn from them by 
 their sins. Of this they had no idea. On the contrary, 
 they were full of their own righteousness, and thought 
 God was bound to help them, but was perhaps unable. 
 Thus their descendants required a sign from heaven — 
 not as if Jesus were able to give them one, but rather 
 that they might have an additional pretence for their 
 unbelief. And there is much of this defying of God 
 amongst men. They require that he should accommo- 
 date himself to their views and wishes ; if not, they think 
 themselves justified in not troubling themselves about 
 him, and mock at prayer 'and confidence in him, as if 
 there were no God. First acknowledge your sin and 
 unworthiness, and then learn to cry unto God from the 
 depths of your wretchedness, and he will in due time 
 make it apparent, that he is a very present help in 
 trouble. 
 
 Thus lamentably, sinfully, and culpably, did the peo- 
 ple act. And thus acts, generally speaking, the natural 
 man. Moses alone conducted himself, in this trying 
 
 II 3 
 
154 REPHIDIM. 
 
 season, as became a Christian, Meekly and patiently 
 he listened to the insults of the people, nor gave way 
 to anger. He did not despair of divine assistance in 
 this extremity, from which he saw no natural means of 
 deliverance. He had the confidence in God that he 
 was able to help in this time of need, and would help 
 according to his great goodness, notwithstanding the 
 people were unworthy of it. He elevated his looks 
 beyond the things that are seen, and adhered to him 
 who is invisible as if he saw him. He turned with his 
 whole burden unto the Lord, and besought his aid. He 
 cried to the Lord, it is said, to intimate the urgency 
 and fervency of his prayer. 
 
 This was as it ought to be. If any one is in distress, 
 let him do so likewise. Where else are we, spiritually, 
 but in a desert ? And what do we require more than 
 the water which flows from the rock, Christ ; by which 
 the desert is transmuted into a Rephidim and a garden ; 
 but without which, it bears only such thorns as those 
 we perceive in the Jews, and in ourselves. For this 
 water let us cry with Moses, 
 
 The Lord sent aid ; the nature of which we will con- 
 sider in the sequel. God is the refuge of his people, 
 and has pity upon his heritage. *' Thou sendest a 
 gracious rain, whereby thou refreshest thine inheritance 
 when it is weary." 
 
XIV. 
 
 THE ROCK SMITTEN. 
 
 ExOD. xvii. 4 — 6. 
 
 '' And Moses cried unto the Lord, saying, What shall 1 do unto 
 this people, they be almost ready to stone me. 
 
 *' And the Lord said unto Moses, Go on before the people, and 
 take with thee of the elders of Israel, and thy rod wherewith thou 
 smotest the river, take in thine hand and go ; 
 
 " Behold I will stand before thee there upon the rock in Horeb ; 
 and thou shalt smite the rock, and there shall come water out of 
 it that the people may drink. And Moses did so in the sight of 
 the elders of Israel." 
 
 How pleasing is the promise in Hosea xiv. 5 : "I will 
 be as the dew unto Israel, he shall grow as the lily." 
 
 Dew is something precious in the natural world, and 
 a blessing to vegetationf; it even contains a salutary 
 power for the invigoration of the human frame, and 
 especially for weak eyes. It is a pleasing figure, which 
 the Lord here makes use of, in promising to be himself 
 as a salutary dew to his people. How it will refresh 
 them, how they will be beautified by it ! For how 
 sumptuously is nature adorned, when the rising sun 
 reflects itself in the dew — when every thing presents 
 the appearance of being spangled with pearls and dia- 
 
 h4 
 
156 THE ROCK SMITTEN. 
 
 monds ! Thus beautifully does the Lord also occasion- 
 ally adorn his church. 
 
 This flourishing- state is described in the words — 
 " grow as the lily." If we consider a lily in its full 
 expansion, it presents certainly an admirable and 
 splendid appearance. But in order to witness this, 
 we must not approach it in the winter season ; llie 
 lily then looks deplorable; it has become invisible, 
 and withdraws itself entirely into the earth, so that its 
 place is scarcely to be found. 
 
 In order, therefore, that Israel may grow as the lily, 
 it requires the dews of heaven to cause him to spring 
 up and flourish. 
 
 We have already considered the want of water which 
 the Israelites experienced at Rephidim. It was urgent 
 and great ; nothing could supply its place; and that 
 Avhich they wanted they must necessarily have. The 
 supply of this want is recorded in our text, and the 
 mode of aflPording it. 
 
 The Israelites acted correctly in applying to Moses, 
 the mediator of the old covenant, by whose hand, ac- 
 cording to the divine dispensation, they always received 
 their aid, even as we do by Jesus Christ, the mediator 
 of the new covenant. But they applied to him in an 
 -improper manner, with murmurs and n)enaces, and 
 sinned in such a way that God swore in his wrath they 
 should not enter into his rest. 
 
 However, the Lord sent aid, and that in the following 
 manner. At Rephidim- there was a rock called Horeb, 
 which signifies dry. This dry rock God pointed out to 
 Moses, as the medium by which the want of water was 
 to be supplied. It required no little faith to believe 
 
THE ROCK SMITTEN. 157 
 
 that such an effect could be produced by such a means, 
 of which neither the name nor the nature of the instru- 
 ment gave any hope. There were, however, two thing^s 
 by which his faith might be strengthened : first, the 
 Lord's standing upon it — " I will stand before thee 
 there upon the rock in Horeb ;" by which the Lord 
 placed himself in connection with this rock, from 
 whence indeed wonders might be expected, of which 
 it was otherwise incapable. 
 
 The other means of encouragement was the rod with 
 which he had divided the sea, and which he was to take 
 in his hand. This rod was a very suitable thing to 
 remind him of the power of God, to which nothing 
 is impossible. In other respects he was compelled to 
 take his reason captive under the obedience of faith, 
 to hope, with Abraham, where nothing was to be hoped 
 for, and to trust in him, who can command that which 
 is not, into existence. 
 
 How shall water flow from a dry and solid rock ? 
 Some of the elders were obliged to accompany Moses, 
 to be witnesses of that which was about to take place : 
 he then smote the rock with his rod, and an abundance 
 of water gushed out. " He opened the rock," it is said 
 in Psalm cv. 41, " and the waters gushed out ; they 
 ran in the dry places like a river." 
 
 Thus Israel's thirst was miraculously quenched. 
 Travellers assert that this valley is very dry. The 
 traces of the miracle of which we are speaking are still 
 in existence : in the midst of the valley is an immense 
 mass of red granite ; its height and breadth are twelve, 
 and its whole circumference fifty feet. Towards Mount 
 Horeb it is broad ; but in other respects of a round ap- 
 pearance. Twenty-four openings are visible in it, each 
 
158 THE ROCK SMITTEN 
 
 a foot deep and an inch broad : twelve of these open- 
 ings are towards Mount Horeb, and the rest on the 
 opposite side. Moss is still seen on them, as a sign 
 that water formerly flowed out of them. The water 
 was doubtless the cause that pleasant gardens and 
 fruit trees are found in this valley to the present day, 
 as we have already observed. 
 
 The Apostle Paul speaks of this event in a very 
 remarkable manner, in 1 Cor. x. 4, where he says, — 
 *' They did all drink the same spiritual drink ; for 
 they drank of that spiritual rock that followed them, 
 and that rock was Christ." They drank, however, 
 manifestly, natural and elementary water, even as 
 they had a natural and bodily thirst ; yet Paul calls 
 it a spiritual drink. The rock, as is evident to this 
 day, was a natural rock — an immense mass of red 
 granite. But Paul calls it a spiritual rock; and when 
 he adds, ** which followed them" it might be inferred 
 that the rock was not fixed in one place, but had moved 
 along with the host ; yet we see from the Psalms, that 
 it was not the rock itself, but the water which flowed 
 out of it which accompanied them everywhere where 
 they would otherwise have had no water. 
 
 God performed here a great miracle, in which he glo- 
 rified his power and goodness towards such an unthank- 
 ful race. But the observation of the Apostle directs us 
 to a mystery which is concealed here : it was certainly 
 a natural rock, but it typified Christ as the spiritual 
 rock ; and when the Apostle says, " that rock was 
 Christ," it is as if he had said, that rock signified 
 Christ. It was a natural element of which the Israel- 
 ites drank ; yet Paul calls it spiritual, because it was 
 a representation of the blessings and merits of Jesus 
 
THE ROCK SMITTEN. 159 
 
 Christ. It is not to be supposed that the people gene- 
 rally saw any thing more than a natural rock and 
 natural water ; for, thirty-nine years afterwards, Moses 
 said, " Unto this day, the Lord has not given thee the 
 hearing ear, the seeing eye,- and the understanding 
 heart." Tlierefore, how could they comprehend the 
 mystery contained in the rock ? 
 
 Christ was certainly then, as previously, the rock on 
 which every thing is founded, and from which life pro- 
 ceeds ; although at that time he was only recognized 
 as such, in a confused manner, according to Old Testa- 
 ment obscurity. Moses also testified of Christ. Let us 
 therefore consider him under the figure now held up 
 to our view, as a smitten rock, from which streams of 
 water proceed, communicating life and refreshment in 
 the midst of a barren waste. 
 
 Even in ancient times, a rock was considered as an 
 emblem of deity. "• He is a rock," says Moses, Deut. 
 xxxii. 4. It is also an image of durability and im- 
 mutability, attributes which belong to the being of 
 God ; on which account it is said, ** The mountains 
 may depart, and the hills be removed ;" but not the 
 rocks. How immoveable are they ! whether elevating 
 themselves in the midst of the sea, and enduring all 
 the fury of its raging billows, and even occasionally 
 covered by them, yet they stand firm and never tremble, 
 whilst the sea must sink down and collect itself again at 
 their feet. If it were not such a liquid element, it would 
 be only the more forcibly shattered, the greater the 
 violence with which it burst upon them. This is all 
 imagery which may easily be applied to the divine 
 Being and his attributes, and in particular to Christ. 
 Rocks are suitable for security and habitation ; as 
 
160 THE ROCK SMITTEN, 
 
 also for building- upon, and for affording a cooling 
 shade. And how all this is met with, spiritually, in 
 perfection in Christ ! Does any one need and desire 
 security against the wrath of God,, and the equally 
 dreadful curse of the law, which he has merited by his 
 sins — security against the subtle attacks of Satan, or 
 his fiery darts — security against the artful temptations 
 of that dangerous foe, our own heart — security against 
 those nameless and innumerable perils which menace 
 us on every hand — this rock presents it in the most 
 perfect manner. Hence David calls God his rock and 
 his fortress. " Let not your hearts be troubled," says 
 Christ, " you believe in God, believe also in me;" but 
 learn thoroughly to know your insecurity out of Christ, 
 that you may seek your security in this rock. 
 
 Rocks serve also, with the caves which are often met 
 ■with in them, as dwelling-places, not only for wild 
 beasts, but also, as it is said in Solomon's Song, for 
 doves and bees. Did not David frequently take shelter 
 in the caves of rocks when fleeing from Saul ? But 
 Paul seeks to be found in Christ : he invites and en- 
 joins us to abide in him ; and there alone can we be 
 safe from the ambuscades of our spiritual enemies. 
 They that thus dwell in the secret places of the Most 
 High, and abide under his shadow, are able to say of 
 the Lord, " He is my refuge and my fortress, my God, 
 in Yiim will I trust," (Psalm xci. 2); and if we are desi- 
 rous of knowing the privileges enjoyed by those who 
 have thus made the Lord their dwelling-place, and the 
 Most High their habitation, we have only to peruse the 
 remainder of that beautiful Psalm, which places them 
 before us in such a striking manner. 
 
 What is more suitable also for a foundation, even of 
 
THE ROCK SMITTEN. 161 
 
 the largest palaces, than a rock ? But other founda- 
 tion can no man lay, than that which is laid, which is 
 Jesus Christ. A common foundation only imparts its 
 stability to the edifice which is duly erected upon it; 
 but the rock, Christ, imparts to the soul that is built 
 upon it, whose former edifice had fallen to ruins, by 
 that true faith through which it is united to him in 
 the spirit of Jesus Christ — not only durability, but 
 also much besides. This foundation is called wisdom, 
 because it makes wise ; and righteousness, because it 
 renders righteous; and sanctification, because it im- 
 parts holiness ; and redemption, because it delivers 
 from all evil, and bestows all that is good. Even as 
 a building rests with its whole weight on its founda- 
 tion, so the believing soul, with all its necessities, and 
 with all its hope and confidence, rests upon Christ. How 
 soon every thing falls away which is not founded upon 
 Jesus ! " Be ye rooted and built up in him," says 
 Paul. Let every one take heed what he builds, and 
 whether he is founded upon Christ in truth and reality. 
 If this is the case, there is no danger ; every thing will 
 go on prosperously under the Lord's guidance. 
 
 Rocks afford a cool and refreshing shade, which is so 
 agreeable in the oppressive heat. There is a furnace 
 of affliction, a fire of temptation, and a seared con- 
 science ; but the name of the Lord is like a cooling 
 shade. 
 
 This rock stood in the barren wilderness. From 
 whence could help be less expected, than from such 
 a rock ; and yet it afforded it abundantly. Christ is 
 also compared to a root which shoots forth out of a 
 dry ground. He appeared in the midst of a spiritual 
 desert, which was intended, through him, to attain 
 
162 THE ROCK SMITTEN. 
 
 a very different aspect, even fruitfulness and life. Ail 
 salvation was to proceed from him, and it flowed in rich 
 streams to all who hungered and thirsted after it ; so 
 that the wilderness and solitary place were glad, and the 
 desert rejoiced and blossomed as' the rose. There is 
 salvation in no other; neither is there any other name 
 given amongst men whereby we can be saved. 
 
 But in order that the rock might yield water, and by 
 this means afford refreshment, deliverance from death, 
 and life to the languishing Israelites, it was necessary 
 that it should be smitten by Moses. And was not 
 Christ wounded for our transgressions, and bruised 
 for our iniquities? The chastisement was inflicted 
 upon him that we might have peace. Was he not 
 smitten by those who sat in Moses' seat, in the pre- 
 sence, not merely of the elders, but of the whole 
 Sanhedrim, with no more leniency than if he had been 
 an insensible rock, and the vilest of sinners, and yet all 
 according to the divine counsel ? 
 
 The Lord stood upon the rock, and thus indicated 
 the one which he meant. Christ is appointed of God 
 to be our High-priest and Mediator : he is made of 
 God unto us. It was his good pleasure, that in Christ, 
 all fulness should dwell, and that no man should come 
 to the Father but by him. To him is given all power 
 in heaven and on earth. We are referred to him en- 
 tirely, with all our concerns, and to him alone. Hence 
 it is said, '* Believe on him, and ye shall be saved." 
 The Lord stood upon the rock, and " God was in Christ 
 reconciling the world unto himself." 
 
 In consequence of the smiting of the rock, such an 
 abundance of water guslied out, that man and beast 
 quenched their thirst, and the barren desert was changed 
 
THE ROCK SMITTEN. 163 
 
 into a pleasant garden — a figure of the glorious fruits 
 of the atoning sufferings and death of Jesus Christ. 
 Pure and purifying water flowed in streams; and the 
 blood of Jesus Christ purifies us from all sin. By it 
 that peace is imparted which passeth knowledge. The 
 distress which had risen to its height, without any 
 human means even of alleviating it, much less of remov- 
 ing it, is a striking figure, not only of our misery and 
 wretchedness, and the state of utter helplessness into 
 which sin had plunged us, but also an image of what is 
 really felt in repentance, and in subsequent temptations 
 by individuals, in a manner no less oppressive, than the 
 want of water was felt by the Israelites in this barren 
 desert, who saw nothing but destruction before them, 
 and thus were in the extremity of distress, and driven 
 to the borders of despair. But however great the extre- 
 mity was — how entirely was it removed by a single blow 
 at the rock ! How did the languishing multitudes drink 
 in the flowing stream ! What a lamentation was pro- 
 bably afterwards heard in the camp at their murmuring, 
 their unbelief, and their rebellious inquiry, ** is the Lord 
 with us or not?" What songs of praise then resounded ! 
 What ardent resolutions were then taken to trust in 
 future, even in the most distressing circumstances, en- 
 tirely in the Lord; never to give up courage again, 
 patiently to submit to all his guidance, and much 
 more of the same kind. This was, at least, their duty, 
 and at the same time would prove their felicity. How 
 sweet must the water have tasted to them, mingled 
 with the tears of their gratitude and their repent- 
 ance ! 
 
 Such is also the case when living water from Christ, 
 the fountam, is gratuitously given to a troubled and 
 
164 THE ROCK SMITTEN. 
 
 distressed soul, and when the promise is fulfilled in its 
 experience, *' With joy shall ye draw water out of the 
 wells of salvation." This causes peace in the con- 
 science, and joy in the heart; this produces the lovely 
 fruits of the Spirit, and opens the" mouth to the praise 
 of God. Then is realized what was spoken by the 
 prophet Hosea, " I will be as the dew unto Israel, 
 and he shall grow as the lily. His branches shall 
 spread, and his beauty shall be as the olive-tree, and 
 his perfume as Lebanon. I am like a green fir-tree, 
 from me is thy fruit found." All who have been de- 
 livered from similar distresses, who have received the 
 assurance of the forgiveness of sins and divine grace, 
 and enjoy his consolations— give thanks and praise 
 like David. It will be manifested in them, into what 
 II paradise the streaming rock transmutes the barren 
 Rephidim. 
 
 This rock was the only source from which water 
 flowed ; but it yielded it in sufficient abundance. 
 Water now no longer streams from it, and the parched 
 wanderer sees only with regret the twenty-four fissures, 
 as so many mementos of its former abundant spring, 
 now dried up. This can be by no means applied to 
 Christ, who is the same to-day as yesterday. No ; 
 whoever is athirst, let him come; and whoever will, 
 let him take of the water of life freely. " Ho, every 
 one that thirsteth, come ye to the waters 1" It streams 
 from so many apertures, and so abundantly, to quench 
 thy thirst, to cleanse and renovate thee. And what 
 will be thy feelings when thou art told to'draw ? The 
 streams poured themselves out through the desert, and 
 they flow down to us. The rock followed them. 
 
 Oh therefore, harden not your hearts as at Massa 
 
THE ROCK SMITTEN. 165 
 
 and Meribah, when God swore in his wrath they should 
 not enter into his rest, but listen to-day to his gracious 
 voice ! Know the gift of God, and who it is of whom 
 we speak, and ask of him, and he will give you water 
 to drink, so that you shall thir.st no more, and which 
 shall be in you a well of water springing up into ever- 
 lasting life. 
 
XV. 
 
 THE GIVING OF THE LAW. 
 
 Numb, xxxiii. 15. 
 
 " And they departed from Rephidim, and pitched in the 
 wilderness of Sinai." 
 
 Important is tlie expression of the Apostle in Gai. 
 iii. 10, where he says, *' As many as are of the works 
 of the law are under the curse." The Galatians, to 
 whom he wrote, were converted, gifted, and believing- 
 Christians, who had previously caused the Apostle 
 great joy ; but they had fallen off in such a manner, 
 as might eventually result in complete apostacy. This 
 state of things deeply grieved the Apostle ; and in what 
 did the declension consist ? Not in individual gross 
 sins, nor in an indifference to truth and godliness, 
 but rather in an improper zeal for them. It is diffi- 
 cult indeed to imagine that a person may err, not only 
 by the actual transgression of the commandments, but 
 also even by misguided zeal in the fulfilling of them. 
 We should incline to think, that such a zeal was never 
 culpable, still less pernicious and dangerous, but rather 
 deserving of praise and encouragement : and that what 
 
THE GIVING OF THE LAW. 167 
 
 was improper in it would in time regulate itself. But 
 Paul was of an entirely different opinion, and speaks 
 of losing Christ, and falling from grace. For all that 
 leads the individual away from Christ, and draws him 
 to something else, is injurious, to the soul, whatever 
 name it may bear — the world, sin, or even virtue and 
 amendment; as in the case of a sick person, every 
 thing is prejudicial which hinders his recovery, were 
 it even the most costly wine, or the most delicious 
 fruit. 
 
 Paul here declares, that not only gross sinners, 
 which is a matter of course, but even those who are 
 of the works of the law, are under the curse. And who 
 are the latter, but such as strive for salvation by their 
 own works and doings ? However great the value 
 they may attach to their own efforts, the more they 
 exert themselves the more do they lose sight of Christ, 
 and are so far from attaining their object, that they 
 continue under the curse ; for it is written, cursed is 
 every one that continueth not in all things which are 
 
 written in the book of the law to do them. 
 
 The continuance in all that is written in the book 
 
 of the law, is therefore the requirement of the law, 
 
 and nothing less than this is the condition on which 
 
 salvation is attainable by this way. 
 
 Let him, therefore, who finds it impossible to fulfil 
 
 these conditions, look out for some other way ; and it 
 
 is one great object of the law to accomplish this. 
 
 May the Lord graciously bless to this end our present 
 
 meditation ! 
 
168 THE GIVING OF THE LAW. 
 
 Fifty days had elapsed since tiie departure of the 
 children of Israel out of Egypt. A short period, but 
 so much had occurred in it, that we almost require 
 a longer time to consider all thes^ events, than they 
 to experience them. These fifty days are very remark- 
 able, and hence Whitsuntide or Pentecost has its name 
 to this day, from this number. It is, however, remark- 
 able, that from the fifteenth encampment at Rimmon 
 Parez, to the thirty -second, which is called Kadesh, 
 which comprehends a period of thirty-eight years, 
 nothing is mentioned. If we have therefore been pro- 
 lix hitherto, we shall be able to be the more concise in 
 the consideration of those encampments. 
 
 We now depart from Rephidim, and according to 
 the divine direction, take up our abode in the desert 
 of Sinai, where Israel remained almost a whole year. 
 It would occupy too much of our time, fully to con- 
 side^ every thing that occurred there; we will therefore 
 not attempt it, but endeavour to be brief. For where 
 should we find an end, were we to enter upon an eluci- 
 dation of all the laws, ceremonies, and types — these 
 shadowy figures, the body of which is Christ ? 
 
 We break up, therefore, from Rephidim, because 
 the fiery and cloudy pillar gives the signal, and remove. 
 But whither? Whither else than into a desert; con- 
 sequently, from one desert into another. But what 
 will you say, when I observe, that it might be rendered, 
 quite in accordance with the language of the Old Tes- 
 tament, from one school into another? for the word 
 desert can be deduced from another, which signifies 
 to instruct, and certain* it is, that the Christian thus 
 passes from one species of instruction into another. 
 Whether he advances or retrogrades, and whether he 
 
THE GIVING OF THE LAW. 169 
 
 is more and more able or unable to do without his 
 master, will subsequently appear. A desert, from its 
 very nature and tracklessness, its destitution and in- 
 security, compels us to regard the power, goodness, 
 and faithfulness of God. 
 
 The route continues to lead obliquely towards 
 Canaan. Three stations more, and about as many 
 leagues, and we may then enter the promised land, 
 without any further difficulty, into that part of it 
 which was allotted to Judah. Let us therefore most 
 carefully beware of coming short of it. 
 
 With regard to the name of Sinai, it is synonymous 
 with that of Sin, and signifies a thorn-bush or brier. 
 Linguists translate this word also by radiance and 
 nourishment. Of the former there was enough, but of 
 the latter little. Jt contains also a great chain of moun- 
 tains in which Horeb and Sinai are particularly pro- 
 minent. Below, they form but one mountain ; but 
 higher up, they are divided into two summits ; Sinai, 
 however, is a third higher than Horeb. The access 
 to the mountain is very difficult, and so to speak, im- 
 practicable ; and is imposed by the monks who reside 
 there, as a severe penance for heinous sins. Helena, 
 the mother of the Emperor Constantine, caused a 
 flight of steps to be made, which are now, however, 
 fallen into decay ; so that, in some places, they are no 
 longer visible, although several thousand still exist. 
 They are from one to two feet high, and are cut in the 
 red granite of which the mountain is composed. A 
 person must ascend rapidly in order to reach the sum- 
 mit in eight hours ; from thence, an extensive prospect 
 is enjoyed, the mountain itself being visible from a dis- 
 tance of six days' journey. Upon it there are some 
 
 I 
 
170 THE GIVING OF THE LAW. 
 
 springs of water whicli are never dry, and which abun- 
 dantly supply with excellent water the convents which 
 are built upon it, as well as the gardens of the monks^ 
 in which vegetables and fruit-trees flourish. In some 
 parts, it is impossible to ascend the inountain by climb- 
 ing, and it is necessary for that purpose to be drawn 
 up by ropes. The summit is not visible, until the 
 greatest part of the mountain has been ascended. 
 
 We have also to remark, that the name of this 
 mountain terminates with an i, the smallest letter in 
 the Hebrew language, which, as a numeral, signifies 
 ten, the number of commandments, which the Lord 
 gave upon this mountain. Jesus draws our attention 
 to this letter, when he says, not one jot or tittle of the 
 law shall fail, until all be fulfilled. How minutely 
 also does James speak, when he declares those guilty 
 of the whole law, who offend even but in one point, 
 though they keep all the rest ! 
 
 But let us now proceed to the consideration of that 
 which took place in the desert, and particularly on 
 Mount Sinai. In the giving of the law, there was a 
 majestic manifestation of the holiness of God, chiefly 
 with the intention of placing the necessity of a me- 
 diator and the free favour of God in the most con- 
 vincing light. 
 
 Hitherto there had been no law, or at most only a 
 few commandments ; whichis termed the divineeconomy 
 under the promise, which lasted from Adam to Moses, 
 being about two thousand five hundred years. This 
 economy was in its purest state befoi^ the flood, in 
 which period, there was uo civil constitution, no differ- 
 ence of rank, no magistrates, statutes, or laws, and no 
 judges. Perfect liberty and equality reigned. Nothing 
 
THE GIVING OF THE LAW. 171 
 
 was expressly forbidden, nothing commanded. No 
 one needed to obey the other, except perhaps the wife 
 the husband ; no one dared to command the other. 
 Thus they were unacquainted both with human and 
 divine laws, and each one lived as he pleased. Every 
 one had then an opportunity of showing- himself freely 
 and unobstructedly, such as he really was, whether 
 good or bad. But this, in the sequel, was attended 
 with such evil results, that all flesh corrupted its way. 
 Although the holy patriarchs preached against it, and 
 God began to menace them, yet all availed nothing, 
 and God saw himself compelled to carry his threat into 
 execution, and to destroy mankind from the face of the 
 earth by the deluge. 
 
 After this, God gave some laws, and in particular 
 forbad murder. Monarchies were formed, and men 
 were obliged to accommodate themselves to certain 
 regulations. Thus it continued from Abraham down to 
 Moses. During all this period, people comprehended 
 little of what sin was, and had equally little idea of 
 the distinguished grace of God in promising a seed, 
 which should bruise the head of the serpent — a seed 
 in which all nations should be blessed. For, says 
 Paul, ** sin is not imputed where there is no law." 
 (Rom. V. 13 ;) and where the enormity of sin is not felt, 
 the greatness of divine grace is not duly estimated. 
 
 The time was now come, in which both were to be 
 clearly revealed. God was willing to manifest his 
 holiness in a majestic manner, by which means sin was 
 intended also to be more clearly exhibited ; and as a 
 consequence of this consciousness, the necessity of a 
 mediator and atoner became the more apparent. The 
 law, says the Apostle, entered between the promise 
 
 i2 
 
172 THE GIVING OF THE LAW. 
 
 and its fulfilment, that the offence might abound ; thai 
 is, might be the more clearly recognized in its con- 
 demning, ruling, and with respect to man, invincible 
 power ; but that grace, in like manner, might be com- 
 prehended in its still greater glory. Thus man first 
 learns sin by the law. As long as Paul lived without 
 the law, it was, as it were, dead, and was neither felt 
 nor recognized ; but by the law sin revived, and ap- 
 peared exceeding sinful, tending to death and destruc- 
 tion. Whilst this compelled him to regard himself as 
 a wretched man, it induced him also to consider his 
 deliverance as no slight or easy matter, but as a very 
 great and important work ; and deeply affected, to ex- 
 claim, " Who shall deliver me from the body of this 
 death !" The promise of a Redeemer made to our 
 first parents, and confirmed to Abraham, remained in 
 force. But by the giving of the law, it was made 
 truly apparent what he would have to undertake, do, 
 and suffer, to accomplish the work of redemption. 
 
 , Let us then consider more closely this giving of the 
 law, this manifestation of the holiness of God. Some 
 preparations preceded it, as we learn from Exod. xix. 
 First of all, God made a covenant with the people; 
 according to which they were to be his property, a 
 royal priesthood, and a holy nation, in preference to 
 every other, with this condition, that they should obey 
 the voice of the Lord, and keep his covenant, which the 
 eiders vowed to do, in the name of the whole people. 
 Oh this, Moses made it known, that after three days, 
 the Lord would descend upon Sinai, that the people 
 might hear from his own m^outh the articles of the 
 covenant. During these three days, Moses caused a 
 Fence to be made round the mountain, that no man or 
 
THE GIVING OF THE LAW. 173 
 
 beast should touch it, threatening death to those who 
 did so. What a holiness, which the presence of God 
 communicated to the whole mountain, so that its foot 
 was not even to be touched by any one, and the beast 
 that unconsciously did so, was to be stoned or thrust 
 through with a dart I He then sanctified the people, 
 who washed their clothes, in acknowledgment of their 
 uncleannesSc But how could such a washing take Jt 
 away ! Hence David says, in the consciousness of his 
 inward impurity, " Wash me, God ! and I shall be 
 clean ; purge me, and I shall be whiter than snow V 
 Even the priests, who were regarded as the holiest 
 amongst the people, and stood nearest to God, were 
 warned not to approach the mountain, lest the Lord 
 should destroy them. Thus all their self-righteousness 
 was overthrown, all distinction done away, so that they 
 all stood as sinners, coming short of the glory of God, 
 guilty and culpable. 
 
 During these preparations, the third day appeared. 
 Early in the morning it began to thunder and 
 lighten ; a thick cloud descended upon the mount ; and 
 the terrific sound of a very loud trumpet was heard. 
 The whole mountain began to smoke as the smoke of a 
 mighty furnace, mingled with flames of fire ; and the 
 enormous mass trembled and quaked in such a manner, 
 as to be plainly perceptible. But if such a solid rock 
 could not bear the proximity of the divine holiness — 
 where will the ungodly and the sinner appear ! How 
 must the sinners in Zion be afraid, what trepidation 
 seize the hypocrites, when God manifests himself as a 
 consuming fire and everlasting burnings ! At the sight 
 of such holiness, Isaiah exclaimed, " Woe is me, for I 
 am undone !" Peter fell trembling: at Jesus' feet, and 
 
174 THE GIVING OF THE LAW. 
 
 said, ** Depart from me, for I am a sinful man !" How 
 humbly does David entreat the Lord, saying, " Enter 
 not into judgment with thy servant, for in thy sight 
 shall no flesh living be justified !" The fire with which 
 the mountain burned, is termed a consuming fire. Its 
 appearance was therefore terrific, and as if on the point 
 of devouring every thing — a flame from which no one 
 could escape. '* Whither shall I go from thy Spirit, or 
 whither shall I flee from thy presence ?" How shall I 
 escape — who will assist me — who will lead me unto 
 life? 
 
 After the trumpet had sounded a long time, Moses 
 led the whole of the people out of the camp towards the 
 mountain, to meet God. How awful their situation I 
 With Moses at their head, they ventured, however, and 
 could not do otherwise. How will it be eventually, 
 when all mankind are caught up to meet the Lord in 
 the air, and when they must all appear before the judg- 
 ment seat of Christ, that every one may receive accord- 
 ing to the deeds done in the body, whether they be 
 good or bad 1 How necessary, O how necessary is it 
 to become believers, that we may not come into con- 
 demnation, but have confidence, and not be ashamed 
 at the day of judgment ! Happy for us, if instead of 
 coming to Mount Sinai, we are ** come to the Mediator 
 of the new covenant, whoseblood speaketh better things, 
 than that of Abel." Therefore let us have grace, where- 
 by we may serve God acceptably, with reverence and 
 godly fear. " For our God is a consuming fire." (Heb. 
 xii.) Moses spoke, and God answered him aloud. 
 What a happiness for every humbled heart, to have an 
 intercessor with the Father, Jesus Christ, who after he 
 had purged our sins, is sat down for ever on the right 
 k 
 
THE GIVING OF THE LAW. 175 
 
 land of God, and maketh intercession for us ! But 
 what will be the fate of him, who does not possess this 
 intercessor, who does not earnestly seek him, and readily 
 give up every thing for his sake ? Seek him, therefore, 
 that ye may live. 
 
 Moses was now commanded by the Lord, to ascend 
 up to him, to the summit of the terrible mountain. It 
 was therefore now evident, that this majestic God was 
 not entirely inaccessible, and he that had understanding 
 might infer from thence, that notwithstanding his excel- 
 lence and glory, there was still a way to his friendship 
 and fellowship. And how desirable is this to the hum- 
 bled sinner ! But how strange ! scarcely had the aged 
 Moses reached the summit of the mountain so difficult 
 of ascent, when he received a command to go down 
 again, and tell the people, that none of them should 
 dare to break through to the Lord, so as to see him, 
 lest many of them be destroyed. Moses objected to 
 this, observing that the people could not approach the 
 mountain, since by divine command it had been fenced 
 round ; nothing of the kind therefore was to be appre- 
 hended. But the command to descend was repeated, 
 and Moses took the tedious way down again, and deli- 
 vered the message to the priests and the people. Thus 
 entirely had he to renounce his own judgment and his 
 own will, and undertake all the labour that was laid 
 upon him. 
 
 When Moses was again with the people, God himself 
 began to give the ten commandments, which, however, 
 he commenced in a gracious manner, by saying '* I am 
 the Lord thy God." Then followed the commandments. 
 These were therefore the articles of the covenant, which 
 were to be fulfilled ; this the holiness, which God re*. 
 
176 THE GIVING OF THE LAW. 
 
 quired of those with whom he was willing to enter into 
 friendship and fellowship ; this a mirror, in which they 
 might consider their shape, and judge how far they 
 agreed with the pattern set before them, even in its 
 most delicate features, so that no thought or desire con- 
 trary to any of the commands of God might ever enter 
 their hearts; this the standard, by which to measure 
 their righteousness ; the rule of their constant inward 
 sentiment and disposition and outward deportment, as 
 well as the test by which they would be eventually 
 judged by the Divine Majesty, which manifested itself 
 there in fire. " Do this, and thou shalt live ;" but 
 " cursed is he that continueth not in all things written 
 in the book of the law to do them I" What were they 
 to do ? Think themselves sufficiently capable of this 
 great and comprehensive work — or look through it unto 
 him, who is the end of the law ? 
 
 The giving of the law was continued under the 
 awful circumstances above described. It made so 
 much the more powerful impression on the people, since 
 Moses himself confessed, and said, " I do exceedingly 
 fear and quake." If such a holy man trembled, what 
 ought not others to do ? They fled, and stood afar off. 
 So little fear was there of their breaking through ! 
 
 Thus one object of the giving of the law was at- 
 tained — that by which their sinfulness,, their distance 
 from God, and their inability to approach him without 
 intervention, was made deeply perceptible to them. 
 For thus ought every one to derive knowledge of him 
 from the law — such a knowledge, as causes him to be 
 afraid of God's word, and* renders his heart broken and 
 contrite. This contrite heart is, so to speak, the only 
 thing which the God of all grace demands, and which 
 
THE GIVING OP THE LAW. 177 
 
 he has promised to regard ; for he has engaged to bind 
 up the broken in heart, and to heal the wounded spirit. 
 Neither they nor any one before them lias been aware, 
 that God was such a holy being, as to require such an 
 extensive and minute obedience, and that sin was some- 
 thing of such a heinous nature. And is not this the 
 case likewise with every one, as soon as the holiness of 
 the law becomes obvious to him, and by the same 
 means also the sinfulness of his whole being? 
 
 But the giving of the law attained its other object 
 also, in giving them to see the necessity of a mediator 
 betwixt a holy God and sinful man. For this purpose 
 they applied to the individual, who seemed to them 
 alone suitable for the purpose, even Moses, with the re- 
 quest, " Speak thou with us, and we will hear ; but let 
 not God speak with us, lest we die." The Lord ap- 
 proved of this proposition, and said, " They have well 
 said, all that they have spoken. O that there were such 
 an heart in them, that they would fear me and keep all 
 my commandments always, that it might be well with 
 them and with their children for ever!" They were 
 mistaken, however, in some measure, in the person of 
 the mediator, who was not, properly speaking, Moses, 
 but another and much more exalted being ; Moses him- 
 self being a sinner, and therefore in need of a mediator, 
 of which he was well aware, and placed so high a value 
 upon this mediator, that he regarded the reproach of 
 Christ as greater riches than the treasures of Egypt. 
 He pointed also, afterwards, to this true and real 
 Mediator, who possessed all the necessary qualifications 
 for this all-important work, when he said, *' A prophet 
 will the Lord your God raise up for you amongst your 
 brethren like unto me." And concluded his writings 
 
 I 3 
 
178 THE GIVING OF THE LAW. 
 
 with the words, "There arose not a prophet since in 
 Israel like unto Moses." But as such a one was to rise 
 up, the faithful directed their hopes and expectations to 
 the future, until at length the right, individual was 
 asked, " Art thou he that should come, or do we look 
 for another ?" All are now referred to him, as the 
 Christ, besides whom there is no Saviour. " The law 
 came by Moses, but grace and truth by Jesus Christ." 
 
 According to this agreement, ratified by God^ in 
 which the mediatorship between God and the people 
 was conferred upon Moses, the latter now approached 
 the darkness in which God dwelt. Who does not stand 
 amazed at the admirable confidence exemplified by 
 Moses under such terrific circumstances — a confidence 
 so filial and fearless! Who does not rejoice at the 
 power, which God can bestow upon the children of men, 
 filially and confidentially to converse with him, as a 
 man with his friend ! If such was the case, under the 
 Old Testament, where a spirit of fear predominated, 
 and the true way of holiness was not yet thrown open — 
 what cannot, what ought not to take place under the 
 New Testament, which bestows a filial spirit, by which 
 we cry, Abba, Father ! and are encouraged to come 
 boldly to the throne of grace ; whilst at that period, the 
 people were told not to come near, but to stand at a 
 distance. 
 
 Moses was made acquainted on the mountain with 
 several additional commands, which are recorded in 
 Exod. XX. — xxiii. He then descended from the moun- 
 tain, and communicated them to the people, who de- 
 clared themselves ready to keep them. He now esta- 
 blished, in a formal manner, a covenant between God 
 and the people. *' He took the blood of calves and of 
 
THE GIVING OF THE LAW. 179 
 
 goats, with water and scarlet- wool, and hyssop, 
 and sprinkled both the book and all the people, 
 saying, "This is the blood of the Testament, which 
 God hath enjoined unto you." (Heb. x. 19, 20.) 
 " And almost all things," adds the writer of that Epis- ' 
 tie, " are by the law purged with blood ; and without 
 shedding of blood is no remission." Hence he de- 
 duces other important and remarkable inferences; for 
 instance, when he says, " If the blood of bulls and of 
 goats, and the ashes of an heifer, sprinkling the un- 
 clean, sanctifieth to the purifying of the flesh — how 
 much more shall the blood of Christ, who, through the 
 eternal Spirit, offered himself without spot to God 
 purge your conscience from dead works to serve the 
 living God ? And for this cause, he is the Mediator of 
 the New Testament, that by the means of death for the 
 redemption of the transgressions that were under the 
 first Testament, they which are called, might receive the 
 promise of eternal inheritance ;" and other passages to 
 the same effect, in the same chapter, which the Apostle 
 concludes with an encouragement to a confidential 
 approach unto God through Christ. 
 
 As defective and imperfect as the Mosaic covenant 
 was by reason of the conditions to be fulfilled, which 
 the people undertook in their own strength with a 
 readiness which may be considered either laudable or 
 mistaken — so perfect and corresponding with our 
 necessities, is the glorious covenant, well ordered in all 
 things and sure, which is established by the blood of 
 Christ. After having himself undertaken and accom- 
 plished the fulfilment of all those conditions, a cove- 
 nant of grace has originated in his blood, which con- 
 
 I 4 
 
180 THE GIVING OF THE LAW. 
 
 tains no demands and threatenings, but consists en- 
 tirely of promises. 
 
 Let us here break off. Consider yourselves as stand- 
 ing with Israel on Mount Sinai, and be awakened from 
 your dangerous dream and slumber by this fiery law, 
 to a sense of your sinfulness ; so that with Moses and 
 the people, you may be sore afraid, and seriously in- 
 quire, which is the way to God, and to fellowship with 
 him ? in order to enter upon it, and find rest to your 
 souls. 
 
XVI, 
 
 OCCURRENCES AT MOUNT SINAI< 
 
 It is really affecting to listen to the manner in which 
 God speaks by the prophet Isaiah, (chap, xliii. 26), 
 " Put me in remembrance; let us plead together; 
 declare thou that thou mayest be justified." In the 
 two preceding verses, the Lord reminds his people tha 
 they had not called upon him, nor brought their offer- 
 ings to him, from an impulse of love ; but that, on the 
 contrary, they had made him to serve with their sins, 
 and wearied him with their iniquities ; and yet that it 
 was he, who blotted out their sins for his own sake, 
 and remembered not their transgressions. If it ap- 
 peared to them that their services had been too insigni- 
 ficant and trifling to be brought into account, God calls 
 upon them to plead with him, and point out any other 
 way in which they expected to be justified — whether 
 they could find out any other, and would not be con- 
 strained, in the end, voluntarily to confess, that their 
 whole salvation rested and consisted in the forgiveness 
 of their sins. 
 
 In Jeremiah ii. 35, mention is also made of a plead- 
 ing, or litigation, between God and man, which must 
 
182 OCCURRENCES AT MOUNT SINAI. 
 
 of necessity be experienced by every one, as there 
 expressed : — " Thou sayest, because I am innocent, 
 surely his anger shall turn from me; behold I will 
 plead with thee, because thou sayest, I have not 
 sinned." And frequently the process is long before 
 an individual heartily confesses, without limitation, 
 exception, or excuse, that he has sinned, and has 
 nothing to plead before God ; so that a certain writer 
 does not improperly say, " That man is truly a deeply 
 experienced Christian who thoroughly believes himself 
 to be a sinner."* 
 
 But when this object is once properly attained, and 
 the man sees that he has lost his cause — then occurs 
 what is mentioned in Isaiah ii. 18, " Come now, and 
 let us reason together; though your sins be as scarlet, 
 they shall be white as snow ; and though red like 
 crimson, they shall be as wool." 
 
 May the Lord plead in such a salutary manner with 
 us, whilst continuing the consideration of the history of 
 his people in the wilderness ! 
 
 Heb. xii. 18—21. 
 
 " For ye are not come unto the mount, that might be touched, 
 and that burned with fire, nor unto blackness, and darkness, and 
 tempest. 
 
 " And the sound of a trumpet, and the voice of words, which 
 voice they that heard entreated that the w6rd should not be; 
 spoken to them any more. 
 
 * Still stronger is the language of our own countryman, Thomas 
 Adam, who says, " He who knows himself to be a devil, is in a 
 fair way to become a saint." 
 
 4 
 
OCCURRENCES AT MOUNT SINAI. 183 
 
 " For they could not endure that which was commanded, And 
 if so much as a beast touch the mountain, it shall be stoned, or 
 thrust through with a dart. 
 
 " And so terrible was the sight, that Moses said, I exceedingly 
 fear and quake." 
 
 We have preferred selecting the above passage for 
 the continuation of our meditations on the giving of 
 the law from Mount Sinai, although without the in- 
 tention of showing the great privileges implied in the 
 negative mode of address adopted by the Apostle, when 
 he says, " Ye are not come to Mount Sinai;" to which 
 he opposes Mount Zion. 
 
 We intend now to consider, with the Lord's gracious 
 assistance, what further happened at Mount Sinai, 
 which may be regarded in a two-fold point of view. 
 We see first, how the people, notwithstanding all their 
 promises to the contrary, burst the bond of the cove- 
 nant, and exposed themselves to the punishments 
 threatened in it. And secondly, how they were com- 
 pelled to take refuge in the mercy of God ; and how 
 Moses did not rest, until he was fully assured of their 
 complete forgiveness. 
 
 According to the agreement which had been en- 
 tered into, God, after having given the ten commands, 
 spoke no more himself with the people. The moun- 
 tain continued enveloped in a thick cloud. Moses 
 ascended it, and returned with many additional laws, 
 to which all the people most willingly agreed, and which 
 they promised to keep. 
 
 Moses, who had hitherto ascended alone, now received 
 command to take with him an escort, which consisted 
 of seventy-three persons — Aaron, his two sons, and the 
 
184 OCCURRENCES AT MOUNT SINAI. 
 
 seventy elders. However, a great distinction was made 
 between Moses and those who accompanied him ; for 
 the latter were only to stand at a distance and wor- 
 ship, whilst Moses was commanded to approach nearer. 
 They had previously been sprinkled with the blood of 
 the covenant. They then saw the God of Israel, doubt- 
 less in human form, as a fore-token of his subsequent 
 incarnation. Nothing, however, is mentioned of his 
 appearance, except that *' there was under his feet as 
 it were a paved work of a sapphire-stone, and as it 
 were the body of heaven in its clearness." (The high- 
 priest wore a robe of this colour.) *' They saw God, 
 and upon the nobles of the children of Israel he laid 
 not his hand," — that is, to slay them ; although he had 
 said, no one could behold him and live. Both is accord- 
 ins: to truth. No sinful man could bear to see God, 
 as God, without a mediator. But in the mediator he is 
 gracious ; and so he manifested himself here. The 
 sight proved refreshing to the attendants of Moses, for 
 it is added, "When they had seen God they did eat 
 and drink." Thus they suffered no injury from it. 
 Does not David also pray, " Cause thy face to shine, 
 and we shall be saved." (Psalm Ixxx. 19.) 
 
 Moses now ascended, according to divine command, 
 a higher part of the mountain, to receive fi'om the Lord 
 the tables of stone. He was obliged to wait six days 
 before any thing was said to him. For the glory of the 
 Lord dwelt upon the mount, and covered it during the 
 six days with a cloud. All this time Moses ate nothing, 
 any more than during the follov/ing thirty-four days ; 
 for he passed altogether -forty days upon the mount. 
 Those first six days, which Moses spent in total silence 
 and abstraction from every creature, must have been of 
 
OCCURRENCES AT MOUNT SINAI. 185 
 
 a very peculiar kind, during which his soul entered into 
 a complete introversion, and into an extraordinary calm- 
 ness, recollection, and simplicity. And that state of 
 mind will have been produced in particular perfection, 
 which Samuel expresses in the words, '' Speak, Lord, for 
 thy servant heareth." Habakkuk means th'fe same thing, 
 when he says, " I will stand upon my watch, and set 
 me upon the tower, and will watch to see what he will 
 say unto me, and what I shall answer when I am re- 
 proved." (chap. ii. 1 .) Of Jesus himself we read, that he 
 spent whole nights in prayer, which was doubtless a very 
 particular species of prayer, and of a very sublime kind, 
 such as perhaps few of his believing people understand, 
 receive, or practise. Some, however, who are said to 
 have been gifted with it, have written much on the 
 subject. But if we only become increasingly poor in 
 spirit, grieved on account of sin, meek, hungry, and 
 thirsty after righteousness, pure in heart, and peaceful 
 in this way, every thing else shall be added unto us. 
 From hence, however, it is evident, that continued 
 occupation, even in laudable things, does not altoge- 
 ther harmonize with an advanced state. In order to 
 become the recipients of immediate divine communi- 
 cations, a recollection, abstraction, and tranquillity, 
 must precede. Incessant speaking and hearing do 
 not accomplish it ; *' In returning and rest shall ye 
 be saved ; in quietness and confidence shall be your 
 strength." 
 
 On the seventh day, God called Moses to him, and 
 made him acquainted with various commandments and 
 ordinances, which are recorded in Exod. xxv. — xxxi. 
 The most remarkable of these is mentioned in chap. 
 xxv. 40, " Look that thou make them after their pat- 
 
186 OCCURRENCES AT MOUNT SINAI. 
 
 tern, which was showed thee in the mount;" which 
 command was likewise repeated in the sequel. Not 
 only does Stephen allude to this circumstance, (Acts 
 vii. 44), but also the Apostle, as very remarkable ; and 
 the latter deduces many important inferences from it. 
 This command had reference to the tabernacle, and the 
 whole of the divine worship celebrated in it, as it was 
 also afterwards continued in the temple. This was to be 
 minutely ordered, according to what Moses had seen on 
 the mount. But what was it that was there shown him ? 
 Not a figure of that which he was to carry into effect 
 on earth, like some architect, forming a plan or model 
 of some building, to be erected according to it. That 
 which Moses saw, the Apostle calls'' heavenly things," 
 therefore reality ; that which he represented in the Le- 
 vitical worship, which consisted of earthly images, and 
 outlines of those real and heavenly things. Hence, 
 what was shown to Moses must have been extremely 
 important, and we shall not be going too far when we 
 say, that he clearly perceived that there was a very 
 different priest besides Aaron and his descendants; a 
 very different sacrifice and incense than the latter pre- 
 sented, a very different blood than that which he shed ; 
 a very different atonement to that which he made ; ano- 
 ther and different purification than what he effected ; and, 
 in short, a very different order of things to that which 
 was being instituted. This was doubtless the hidden 
 wisdom of which David says, that God would make it 
 known to him, and the reason why he was enabled to 
 say, " Sacrifice and offering thou wouldest not" — why 
 Isaiah said of the Lord's servant, " He shall maike his 
 soul a sacrifice for sin;" — and Zechariah, "He shall 
 take away the people's sins in one day ;" — and why 
 
OCCURRENCES AT MOUNT SINAI. 187 
 
 Daniel considered it something still to come, when the 
 transgression should be finished, sin made an end of, 
 and reconciliation made for iniquity. But it is, at the 
 same time, easy to conceive why the public worship of 
 God was so agreeable ; for although not the thing it- 
 self, yet it was the lively representation of the one great 
 future sacrifice, by a priest according to the order of 
 Melchizedeck. And does not the Lord's supper, under 
 the New Testament dispensation, serve likewise as a 
 sensible representation and realization of the one eter- 
 nally valid sacrifice of Christ, offered up once for all 
 on the cross ? Will it, therefore, not be celebrated 
 with so much the greater joy by all those who ac- 
 knowledge the necessity of this sacrifice for themselves 
 individually ? 
 
 At the termination of the audience, which Moses had 
 of God on this occasion, he received two tables of 
 stone, on which God had written the ten commands. 
 Meanwhile, the long forty-days' stay of Moses on the 
 mount made a very unpleasant impression upon the 
 unruly people, who manifested, in a very lamentable 
 manner, that they had stony hearts, and that it required 
 a particular exertion of divine power, in order to write 
 the laws upon them. They gathered themselves toge- 
 ther against Aaron in a ^menacing manner, with the 
 absurd requisition to make gods for them, who might 
 go before them. Christ says, " foolishness proceeds 
 out of the heart of men;" and here we truly see 
 how far this can be the case. Can there be any thing 
 more irrational than that a man should make gods ? 
 And yet this was demanded by the very people, who, 
 only six weeks before, experienced the most visible 
 and astonishing proofs of the existence and glory of 
 
188 OCCURRENCES AT MOUNT SINAI. 
 
 the only true God. What a host of sins appear crowded 
 together on this occasion ; what ingratitude and dis- 
 obedience ! They are even able to give a reason for 
 their conduct by saying, " As for this Moses, we wot 
 not what is become of him." They act as though they 
 scarcely knew such a man, so strange had he become 
 to them. They ascribe their bringing up out of Egypt 
 to him, which they consider as a mean piece of service ; 
 and thus scandalously did they behave only six weeks 
 after the giving of the law. Was it the latter, therefore, 
 that called their perverseness to life, the more it was 
 opposed to its manifestation ? Is the law then the 
 power of sin ? Instead of slaying it, does it cause it to 
 revive ? Does it take occasion by the commandment 
 to excite in man all manner of concupiscence ? Is it 
 so necessary to be slain by the law, in order to take re- 
 fuge with another ? 
 
 But what shall we say to the conduct of Aaron, to 
 whom the people applied — the brother of Moses, the 
 high-priest, and one who had enjoyed the distinguished 
 privilege of seeing God himself? Instead of warmly 
 opposing such a mad proposition, he even aids them in 
 it ; at least, he seems desirous of acting with un- 
 common prudence in the matter, in order to secure 
 himself on every side. Apprehensive for his own safety, 
 he did not oppose them ; and, hoping to bring them to 
 a different way of thinking, he requires of them their 
 golden ornaments, which are, however, not too highly- 
 prized to be withheld for such a purpose,, but they give 
 them up immediately. He then made them a golden 
 calf; and we are willing to hope he imagined that 
 a calf, even of gold, would appear to them too absurd, 
 and that they would recognize their own brutal folly at 
 k 
 
OCCURRENCES AT MOUNT SINAI. 189 
 
 the sight of such a molten image, as well as become 
 conscious with disgust of their being thus placed in the 
 same rank with the Egyptians, who idolatrous] y wor- 
 shipped an ox as their god. But it is only the truth 
 which makes free, nor can any-deviation from it prove 
 beneficial. The people were well satisfied with it, and 
 cried out, " These be thy gods, Israel ! which brought 
 thee up out of the land of Egypt," 
 
 Aaron now thought he would show extreme prudence, 
 and sought to induce the people not to honour the calf 
 as their real God, but only as an image of the true God ; 
 hoping this would be a small sin, or even none at all. 
 He therefore made proclamation, and said, '* To mor- 
 row is a feast to the Lord.'* Thus he introduced a 
 mixture of divine and idolatrous worship, by which 
 the first two commandments were transgressed at the 
 same time. The people were very well satisfied with 
 this self-chosen worship, which always pleases man 
 better than that which God ordains. They rose up 
 early on the morrow, and assisted in the sacrifices 
 which Aaron offered up, and in the afternoon they sat 
 down to eat and drink, and rose up to play. This was 
 consequently a species of divine service which was very 
 congenial to the flesh. They played, or, as it literally 
 means, they laughed and played all kinds of tricks by 
 way of pastime. 
 
 From the connection in which things of this kind are 
 here mentioned, as arising from a declension from God, 
 and an idolatrous worship, a valid inference may be 
 drawn respecting worldly amusements, and what we 
 who are called Christians ought to think of such things. 
 It is evident we ought to regard them as pertaining to 
 idolatry, and totally incompatible with godliness. The 
 
190 OCCURRENCES AT MOUNT SINAI. 
 
 children of Israel suffered so severely for their playing 
 and dancing, that it cost the lives of three thousand of 
 them. Jesus says, " Woe unto you that laugh now, for 
 ye shall weep and lament." 
 
 Thus did mirth prevail throughout the camp. They 
 joked and laughed, sang and danced. In their merri- 
 ment, they reflected neither on God, of whom they had 
 been so much afraid, nor on Moses, who had been of 
 such indispensable service to them, nor on the ten 
 commandments, which the Lord himself had enjoined, 
 and in which he had expressly forbidden them to have 
 any other god beside himself, and the making of any 
 graven image. They were merry and jovial. But on 
 the mount, the matter was viewed in an entirely dif- 
 ferent light. This ought to have been their chief con- 
 cern — not how they regarded it, but how it was looked 
 upon from above. This would have been as useful as 
 it was necessary. But this they neglected, and such 
 is the case also with thoughtless men in general. They 
 care not for the opinion of others, nor for what their 
 own consciences or even God himself says upon the 
 subject. O lamentable frivolity ! Whither will it lead ? 
 How entirely it must be put away ; what minute atten- 
 tion must they learn to pay to God, in order that it 
 may go well with them ! 
 
 The Lord, however, spoke with Moses concerning this 
 affair. Scarcely had the latter received the two tables, 
 when it was said to him, " Go, get thee down ; for thy 
 people, which thou broughtest out of the land of 
 Egypt, have corrupted themselves." God here acts as 
 a stranger; he calls the people no longer his, but 
 belonging to Moses, which he, and not God, had 
 brought out of Egypt. But in this mode of speech, 
 
OCCURRENCES AT MOUNT SINAI. 191 
 
 something gracious was concealed. For a hint, as it 
 were, was given him, to gainsay the Lord, and to 
 put upon him the thine and the thou. Of this he im- 
 mediately availed himself, and said, " Why doth thy 
 wrath wax hot against thy people, which thou hast 
 brought forth out of the land of Egypt with great 
 pow^er, and with a mighty hand ?" A singular ques- 
 tion, when there was so much cause for wrath exist- 
 ing. 
 
 The Lord made Moses acquainted with the sin 
 which the people were committing. ** They have 
 turned aside," said he, *' quickly out of the way which 
 I commanded them ; they have made them a molten 
 calf, and have worshipped it, and have sacrificed there- 
 unto, and said, * These be thy gods, O Israel! which 
 have brought thee up out of the land of Egypt;'" 
 although in their disobedience they thought not of 
 God, yet he thought of them to recompence them. He 
 added, " I have seen this people, and behold it is a 
 stiff-necked people. Now, therefore, let me alone, 
 that my wrath may wax hot against them, and that I 
 may consume them, and I will make of thee a great 
 nation." God had certainly a right to act as he 
 threatened to do, if the mediator of the ancient co- 
 venant had given his consent to it. But in calling 
 upon him to do so, he gfves him at the same time to 
 understand, that without it he would do nothing. He 
 attacks Moses on that side, on which most men are the 
 easiest overcome, when he says, " I will make of thee 
 a great nation." The Lord was too well acquainted 
 with his servant, to be apprehensive that he would 
 agree to any thing which did not harmonize with his 
 counsels; on which account he was enabled thus to 
 
192 OCCURRENCES AT MOUNT SINAI. 
 
 put him to the test. Moses saw very clearly, that 
 every thing was left to him, when the Lord said, " Let 
 me alone," and that consequently his people's cause 
 was won. With regard to the honour, he referred even 
 this back to the Lord, and reminded him of what the 
 Egyptians would say, if he were to act thus ; he also 
 called to his remembrance the oath which he had given 
 to Abraham, Isaac, and Israel, when he had sworn by 
 himself to give them the land; and thus showed the 
 impossibility of acting otherwise than graciously to- 
 wards his people. Thus had Moses an opportunity 
 of discharging his office of mediator between the people 
 and God; and he prayed and said, " Turn from thy 
 fierce wrath, and repent of this evil against thy people." 
 And with this the Lord was well pleased. Why should 
 he be angry, seeing that he could be gracious ? 
 
 Thus comforted, Moses descended the mountain, 
 with the two tables in his hand, on which the finger of 
 God had inscribed his laws. Even at a distance he 
 heard the noisy mirth which resounded from the 
 Israelitish camp. On coming nearer, and perceiving 
 the golden calf, and the people dancing around it, 
 a holy zeal and indignation seized him, so that he 
 threw the two tables of stone out of his hands, against 
 the foot of the mountain, and brake them in pieces, 
 not from a disgust at the commandments engraven 
 upon the tables, but at the disobedience of the people, 
 as though he had said, '* What should such reprobate 
 people have to do with such holy commandments? 
 Why speak of any command to such a rebellious race, 
 since they hear it only ta forget and transgress it !" 
 
 This act of Moses, however, is neither commended 
 nor censured ; and therefore it is not permitted us to 
 
OCCURRENCES AT MOUNT SINAI. 193 
 
 do so. The people had indeed broken the tables of 
 the law, and required other tables and other writing. 
 But are not we ourselves in the same case? 
 
 Moses now took the calf which they had made, 
 and burnt it in the fire, and .ground it to powder, and 
 strewed it upon the water, and made the children of 
 Israel drink of it. Aaron received a severe reproof, 
 and Moses said, *' Who is on the Lord's side? let him 
 come unto me. And all the sons of Levi gathered 
 themselves together to him." These he commanded 
 to go through the camp, with their swords in their 
 hands, and slay every idolater they met with, which 
 they did ; and there fell of the people that day about 
 three thousand men. The next morning he said to the 
 people, ** Ye have sinned a great sin ; and now I will 
 go up unto the Lord, peradventure I shall make an 
 atonement for your sin." Nor did he cease, till he had 
 again thoroughly restored every thing to its former 
 footing. 
 
 We see here a lamentable proof of the unspeakable 
 corruption, not only of the hearts of the Jewish people, 
 but also of the human race in general, of which Aaron 
 also furnishes- a painful instance. Let us not leave 
 the matter with the Jews, and ask, how could they 
 possibly act in such a manner ? Let us rather acknow- 
 ledge that we are no less corrupt, no less inclined to 
 evil, and when the temptation presents itself, no less 
 capable of evil, and, therefore, no less culpable than 
 they. Let us sincerely humble ourselves, and turn to 
 the Lord, and flee, with all earnestness, to the throne of 
 grace, and not cease our supplications, until our sins, 
 which are great, are forgiven. " Turn us, O Lord, and 
 we shall be turned ; heal us, and we shall be healed !" 
 
 K 
 
XVIL 
 
 THE INTERCESSION OF MOSES. 
 
 When Job says, (chap. xiii. 15.) "Though he slay 
 me, yet will I trust in him," it is certainly a very 
 wonderful sentiment, whether we consider it as the 
 language of resignation or that of confidence. 
 
 It certainly, first, implies a resignation, without any 
 reserve, to all that the Lord might further choose to 
 lay upon him. And this can only be regarded as an 
 easy matter by those who do not understand it. " Poor 
 Job," it might be said, " it is easy to talk ; but from 
 whence wilt thou derive the necessary strength for the 
 fulfilment?" 
 
 To this he might reply, " Ought I not to hope in 
 him ? What should induce me to give up my hope ? 
 Should the greatness, the violence, or the duration of 
 my sufferings ? They only compel me to it the more 
 that every other support is taken away. A seaman 
 may cut cable and mast, and throw gold and silver 
 
THE INTERCESSION OF MOSES. 195 
 
 overboard to save liimself ; he will not, however, part 
 with his compass, but retain it to the last. And 
 should the waters come into my soul, and the floods 
 o-o over my head, should I not hope in him, who can 
 allay every storm? Ought my sins to prevent me? 
 ' If I have sinned, what shall I do unto thee, O thou 
 preserver of men V But do not they compel me to 
 hope in his mercy, the less of merit I possess, and to 
 cleave the more firmly unto him, who is made unto me 
 righteousness, the less I can discover of any righ- 
 teousness, of my own ; and to trust the more fully 
 to his atoning sacrifice, the less I can atone for any- 
 thing myself? Shall my poverty prevent me from 
 trusting in him, which renders his riches the more 
 needful to me, and compels me to lay the more urgent 
 claim to his royal generosity ? Should sickness re- 
 strain me from trusting in him ? Does it not compel 
 me the more to have recourse to the physician who 
 invites me to come, the more fatal and incurable my 
 disease ? Should unbelief hinder me ? Who should 
 teach me to believe, unless he does it? or my inability 
 and boundless misery, since I require him so much 
 on that very account? No, I will still continue to trust 
 in him. In whom else should I trust ?" 
 
 Thus he presses the more closely to the Lord, the 
 more numerous the things which would deter him from 
 doing so. 
 
 Thus Moses also acted, as we shall see in our present 
 meditation. 
 
 k2 
 
196 THE INTERCESSION OF MOSES. 
 
 ExoD. xxxiv. 8, 9. 
 
 " And Moses made haste, and bowed his head toAvard the 
 earth, and worshipped. 
 
 " And he said, if now I have found grace in thy sight, Lord I 
 let my Lord, I pray thee, go among us, (for it is a stiff-necked 
 people,) and pardon our iniquity and our sin, and take us for thine 
 inheritance." 
 
 We have contemplated the occurrences at Mount 
 Sinai in a two-fold point of view ; first, the people's 
 sin ; and secondly, their forgiveness through the 
 mediation of Moses. Let us now consider the latter, 
 after having made some remarks on the former. 
 
 The children of Israel sinned against God by 
 making a golden calf, with which they practised 
 idolatry. Every one, however, ought to ascertain 
 which is the calf, the earthly, sinful animal, or even 
 brutish object with which he also practices idolatry. 
 Let no one suppose this has no reference to him ; for 
 although it may not be the case in a gross external 
 sense, yet let him be on his guard, lest he be entangled 
 in a more subtle sense, in a deeper and more dangerous 
 idolatry. 
 
 Though it may be something uncommon for any 
 one to be so senseless as to affirm that there is no 
 God, since the contrary is much too deeply impressed 
 on human nature, yet so much the more common is 
 it for people to act as if there were no God, no judg- 
 ment, and no eternity. If they were really persuaded 
 of the fact, they would also act differently ; for a 
 belief and an assent which produces no influence on 
 
THE INTERCESSION OF MOSES. 197 
 
 'the liuman mind, is of no value, and is equivalent to a 
 denial. 
 
 But the Scriptures speak of another idolatry, besides 
 that which is grossly heathenish. They speak of those 
 whose God is their belly, and who regard the lust of 
 the eye, the lust of the flesh, and the pride of life as 
 the supreme good, but whose end, as saith the Apostle, 
 is destruction. The Holy Scriptures speak also of 
 the idolatry of covetousness. Therefore he who is 
 €Ovetous and greedy of gain, is guilty of idolatry ; and 
 this species of idolatry is principally carried on in the 
 mercantile world, whose chief object is gain ; for whilst 
 other stations in life are limited to something definite,' 
 the whole world is, so to speak, open to this. And 
 how many rich mercantile houses have we seen in our 
 day, who by grasping with their insatiate desires, that 
 which they had not, have paid for it by the loss of what 
 they possessed. And how many tricks and deceptions, 
 artifices and stratagems, are regarded as allowable, 
 which are most injurious to the soul ; for no covetous 
 man shall inherit the kingdom of God, any more than 
 a murderer or a blasphemer. 
 
 Men also make a god of themselves ; that is, they 
 love themselves above every thing, and more than God 
 himself. Tliey make themselves, their own will,, their 
 pleasure, honour, and advantage their chief object, to 
 which every thing else is subjected, and for which, if 
 necesssary, they are ready to give up every thing, even 
 God and his fellowship. Every confidence which a 
 man places in himself is nothing but a subtle idolatry, 
 and is no less culpable than that which is more gross. 
 And thus, though there may be no more golden calves 
 and idols, the idolatry which is practised in the world 
 
198 THE INTERCESSION OF MOSfiS. 
 
 is still great and very frequent. The world and its 
 lusts are the idols of the men of the world, and about 
 these they dance, like the Israelites around their golden 
 calf. 
 
 Nor will they suffer their sins, in this respect, to be 
 placed before them, but seek a variety of excuses and 
 evasions ; even as Adam did, who laid all the blame 
 upon his wife, and wished his Maker himself to share in 
 it, by saying, " the woman that thou gavest me " But 
 he that hides his transgression shall not prosper. If on 
 the contrary, *' we confess our sins, he is faithful and 
 just to forgive us our sins, and to cleanse us from all 
 iniquity." Thus Aaron sought to exculpate himself, 
 when Moses reproved him, and said, " What did this 
 people unto thee, that thou hast brought so great a sin 
 upon them ?" Instead of humbling himself before 
 God, he abases himself before his brother, and says, 
 " Let not the anger of my Lord wax hot, thou knowest 
 the people that they are set on mischief." As if that 
 were any sufficient reason for his encouraging them in 
 it ! He also wishes it to be thought he had acted very 
 innocently. " I required their gold of them," says he, 
 " I cast it into the fire, and there came out this calf." 
 Truly, God had reason to say to the people, '* not on 
 account of thy righteousness and the integrity of thy 
 heart dost thou go up to possess the land, seeing that 
 thou art a stiff-necked people." Jesus had good ground 
 for calling mankind crooked and perverse, and David 
 for praying to be divested of every false way. He that 
 considers how much is implied in a pure and sincere 
 heart, will not easily boast af possessing one. A single 
 eye fills the whole body with light; but an evil eye 
 with darkness. The heart of man, says Jeremiah, is 
 
THE INTERCESSION OF MOSES. 199 
 
 ** deceitful above all things and desperately wicked." 
 Hence David prays, " Create in me a clean heart, and 
 renew a right spirit within me." 
 
 Moses had undertaken, as mediator of the old cove- 
 nant, to make the attempt to atone for the sins of the 
 people. This was no easy matter, but he did not cease 
 until he had wrought out a complete forgiveness. He 
 first fell upon his face, and continued lying in this 
 manner, incredible as it may seem, forty days and as 
 many nights before the Lord, without taking any 
 nourishment, certainly a long and serious penance 
 for the people's sin. '* For I was afraid," says he, 
 (Deut. ix. 19) " of the anger and hot displeasure where- 
 with the Lord was v/rath against you to destroy you." 
 Moses did this from the impulse of an unspeakable love 
 to his people, which God had enkindled in him, and 
 which went so far, that he prayed, and said, " 0, this 
 people have sinned a great sin, and have made them 
 gods of gold. Yet now, forgive iheir sin ; but if not, 
 blot me, I pray thee, out of thy book, which thou hast 
 written." Jesus said to his disciples, *' Rejoice that 
 your names are written in heaven ;" and Moses be- 
 lieved , with reason , that he could thus rejoice, as regarded 
 himself; and this was the ground of his happiness. 
 And yet his love went sp far, that he was willing, for 
 their sakes, even to renounce his salvation. We have 
 a similar instance of such amazing love in a mere man, 
 in the Apostle Paul, who wished that he were accursed 
 from Christ, for the sake of his brethren and kinsmen ac- 
 cording to the flesh. (Rom. ix. 3.) An incredible degree 
 of affection, which can go so far, as not only to induce 
 the individual to love others as much as himself, but 
 even to venture his soul and salvation for them. But 
 
200 THE INTERCESSION OF MOSES. 
 
 the offer of both was rejected, and Moses received the 
 reply, " Whosoever hath sinned against me, him will I 
 blot out of my book." The sufficient sacrifice was re- 
 served to another. Who is not reminded here of 
 Christ's forty days' residence in the wilderness, of liis 
 falling on his face, his strong- cries and tears, his agony 
 and excessive sorrow : of the wondrous oifering up of 
 himself during the three hours' darkness and abandon- 
 ment on the cross, which sacrifice for ever perfected 
 them that are sanctified ? He suffered himself to be 
 " made sin for us, that we might be made the righteous- 
 ness of God in him." 
 
 Moses accomplished something by his first attempt 
 at reconciliation, although but little. God acted to- 
 wards him in a serious and reserved manner. He gave 
 him to know indeed, that mindful of his oath, he 
 would give them the promised land, but speaks of the 
 people, as if Moses, and not He, had brought them up 
 out of Egypt, and even lets him perceive, that he still 
 retained an inward and restrained wrath, which might 
 break out any moment, for the destruction of the stiff- 
 necked people ; he therefore intended to give them a 
 being less holy than himself, a created angel, to be their 
 guide. This estrangement, so devoid of any real fel- 
 lowship, is quite in accordance with the Old Testament 
 constitution. The Lord acted thus, not with the in- 
 tention of deterring Moses, but rather to produce a 
 humiliation under his mighty hand ; for although he 
 might have spent forty days and forty nights on his 
 face before God, yet all this availed nothing towards 
 the reconciliation of the culpable people ; something 
 very different must take place, in order fully to restore 
 a good understanding. Moses was to transfer this 
 
 k 
 
THE INTERCESSION OF MOSES. 201 
 
 humiliation to the people ; but also with regard to him- 
 self, it was to induce him to cleave the more closely to 
 the heart of God. 
 
 Accordingly, all this took place. Moses was obliged 
 to say to the people in the name of God, *' Ye are a 
 stiff-necked people ; I will come up into the midst of 
 thee in a moment, and consume thee. Therefore now 
 put off thine ornaments from thee, that I may know 
 what to do unto thee." The people obeyed. At the 
 same time Moses took away the tabernacle out of the 
 camp, and erected it elsewhere, as if the people were 
 not worthy that God should dwell amongst them. Nor 
 did the pillar of cloud and of fire abide over them, but 
 over the tabernacle, without the camp. These must 
 have been anxious days of penitence and expectancy 
 of that which was about to happen ;' and doubtless no 
 one thought of playing and dancing, but rather of sigh- 
 ing and weeping. How must they have lamented 
 their apostacy from God, their perverseness and folly, 
 and have seriously resolved never to offend God again ! 
 Such are the manifestations of repentance ! It is thus 
 the heart must be rendered contrite and humble ; thus 
 must it perceive its unworthiness and culpability. Do 
 you know any thing of this repentance ? 
 
 When Moses went out unto the tabernacle, all the 
 people rose up, and stood every man at his tent-door, 
 and looked after Moses, until he was gone into the 
 tabernacle ; and the cloudy pillar descended, and stood 
 at the door of the tabernacle, and the Lord talked with 
 Moses, as a man with his friend. Every one then 
 bowed himself, at the entrance of his tent, and entreated 
 the favour of the Lord, according to the sublime example 
 presented by Moses. 
 
 K 3 
 
202 THE INTERCESSION OF MOSES. 
 
 Thus doubtful did matters stand for a period, and the 
 people knew not whether God would act with them 
 according to grace or justice. Their mediator, however, 
 availed himself of the intimate connection in which he 
 stood towards God, to act in their favour, and com- 
 plained that the conducting of the people was left to 
 him, and yet he knew not whom the Lord would send 
 with him, although he had said, " I know thee by thy 
 name, and thou hast also found grace in my sight." 
 " If I have therefore found grace in thy sight, show me 
 now thy way, that I may know thee, that I may find 
 grace in thy sight, and consider that this nation is thy 
 people." (Exod. xxxiii. 12, 13.) We may imagine 
 with what fervour and urgency Moses interceded, and 
 probably mingled his supplications with many sighs 
 and tears. Thus, the Church complains in Isaiah (Ixiii. 
 15), " Where is thy zeal and thy strength, and the 
 sounding of thy bowels and thy mercies toward me ? are 
 they restrained ?" It may seem for a period, and even 
 for a long period, as if every thing was in vain, and as 
 if God had in great wrath shut up his mercy. The 
 night may become increasingly dark and terrific, before 
 the friendly morning breaks, in which the wrestler is 
 caressed, after the dislocation of his thigh. It is cer- 
 tainly no easy and agreeable thing to lose one's own 
 life in order to find it again for Christ's sake. 
 
 Moses received a favourable answer, which he imme- 
 diately seized and turned to his advantage. God had 
 previously said, that he would send a mere angel with 
 him, which appeared painful intelligence to all ; but 
 now the Lord says, *' My -presence shall go with, thee 
 to. guide thee." The Lord here distinguishes his pre- 
 sence from himself, because there is a plurality in the 
 
 k 
 
THE INTERCESSION OF MOSES. 203 
 
 Divine Being. This presence of God is his Son, the 
 reflection of his glory, and the express image of his 
 person. Moses immediately laid hold of this, and said, 
 *' If thy presence go not with us, carry us not up 
 lience ! For wherein shall it be known, that I and thy 
 people have found grace in thy sight, that so we may 
 be distinguished from every other nation upon earth ?" 
 The answer was, " I will do this thing also, that thou 
 hast spoken ; for thou hast found grace in my sight, 
 and I know thee by thy name." 
 
 Thus it happened to Moses according as it is written, 
 " If ye abide in me, and my words abide in you, ye 
 shall ask what ye will, and it shall be done unto you." 
 ♦' Whatsoever ye ask in prayer ; believe, and ye shall 
 receive it." Here were fulfilled also the astonishing 
 words which we read of Joshua, " and God hearkened 
 to or obeyed the voice of the man." There are times 
 in which faith has God, so to speak, in its power, and 
 is assured, that it will receive every thing for which it 
 prays ; and in which he fulfils the desire of such as fear 
 him, and their hearts are certain that his ear attends 
 to them. How incredibly condescending can the Lord 
 be towards a duly prepared soul ! How much may the 
 effectual fervent prayer of a righteous man avail ! 
 
 The heart of Moses w^s as boundless as the ocean, 
 and his desires as its billows ; hence he prayed further, 
 and said, " I beseech thee, show me thy glory !" 
 Wondrous request ! In our present state, our eyes 
 cannot even bear to look at the sun in its splendour — 
 how then should a mortal be able to contemplate the 
 glory of his Creator ! But such is the nature of the new 
 creature, produced by regeneration in the elect. It is 
 of God, and thirsts and strives for God, and cannot 
 
 k4 
 
204 THE INTERCESSION OF MOSES. 
 
 rest until it perfectly possesses and enjoys him. AH 
 concealments and manifestations, all approaching and 
 removing from the heart, all consolation and grieving 
 only excites its ardent longing still more, *' Heart and 
 flesh cry out for the living God." " Have ye not seen 
 him vi^hom my soul loveth ? Tell him I am sick of 
 love." This new creature, according to Paul's expres- 
 sion, travails in birth, and longs for the adoption and 
 the redemption of the body. As insatiate as nature is 
 after earthly things, so insatiate is the nev^^ nature 
 after the things that are divine. 
 
 Do you also perceive in you this longing and thirst- 
 ing after God, and perfect fellowship with him? or are 
 these strange and surprising things to you ? Do you 
 also long to be delivered from the body of sin and 
 death ? that God would strengthen you by his Spirit's 
 might in the inner man ? If this be the case, do not 
 fear lest you should not be satisfied; for if you seek the 
 Lord with your whole heart, he will let himself be found 
 of you. " Blessed are they that hunger and thirst after 
 righteousness, for they shall be filled." Thou hast said, 
 " Seek ye my face ; therefore thy face, Lord, will we 
 seek. Hide not thy face from me, but make me glad 
 with thy countenance !" 
 
XVIII. 
 
 THE DIVINE MANIFESTATION. 
 
 EXOD. xxxiv. 1 — 9. 
 
 " And the Lord said unto Moses, Hew thee two tables of stone 
 like unto the fii'st, and I will write upon these tables the words 
 that were in the first tables, which thou brakest. 
 
 " And be ready in the morning, and come up in the morning 
 unto Mount Sinai, and present thyself there to me in the top of 
 the mount. 
 
 " And no man shall come up with thee, neither let any man 
 be seen throughout all the mount, neither let the flocks and 
 herds feed before that mount. 
 
 " And he hewed two tables of stone like unto the first; and 
 Moses rose up early in the morning, and went up into Mount 
 Sinai, as the Lord had commanded him, and took in his hand 
 the two tables of stone. 
 
 " And the Lord descended in the cloud, and stood with him 
 there, and proclaimed the name of the Lord. 
 
 " And the Lord passed by before him, and proclaimed the 
 Lord, the Lord God, merciful and gracious, long suffering, slow 
 to anger, and abundant in goodness and in truth, 
 
 " Keeping mercy for thousands, forgiving iniquity, transgres- 
 sion, and sin, and that will by no means clear the guilty ; visiting 
 the iniquity of the fathers upon the children, and upon the 
 children's children to the third and fourth generation. 
 
 " And Moses made haste, and bowed his head towards the 
 earth and worshipped. 
 
 " And he said. If now I have found grace in thy sight, O Lord, 
 
206 THE DIVINE MANIFESTATION. 
 
 let my Lord, I pray thee, go among us, for it is a stiff-necked 
 people; and pardon our iniquity and our sin, and take us for 
 thine inheritance " 
 
 The children of Israel had now sojourned about a year 
 near Mount Sinai and in the neighbouring desert. It 
 is time for them to remove further ; but they have 
 made themselves unwortliy of being placed under the 
 Lord's immediate guidance. Moses, however, does not 
 cease his intercessions, until he has procured them 
 complete forgiveness, which bursts forth in its greatest 
 splendour, like the morning dawn, in the verses pre- 
 fixed, and is sealed by the two new tables of the law. 
 
 Moses had offered the bold request to God, to be 
 permitted to behold his glory. This request was par- 
 tially granted. " I will make," it is said, " all my 
 goodness pass before thee, and I will proclaim the 
 name of the Lord before thee." But the Lord added, 
 *' I will be gracious to whom I will be gracious ; and 
 will show mercy on whom I will show mercy." Had 
 the idea secretly arisen in Moses, that he had possibly 
 acquired some just claim for a recompense, on account 
 of his repeated tedious ascent, and perhaps more diffi- 
 cult descent from the mount, his zeal for God, and his 
 faithful obedience — which, however, we cannot affirm — 
 such a self-righteous idea would have been overthrown 
 by the expression, " I will be gracious to whom I will 
 be gracious, and have mercy on whom I will have 
 mercy." It is unmerited grace, and nothing but grace, 
 and must be recogiiized as such. But there lies also 
 in these words an emphasis, as if the Lord intended to 
 say, where I manifest grace, it is in a no inconsiderable 
 fulness and extent. If any one desires much, the 
 
 k 
 
THE DIVINE MANIFESTATION. 207 
 
 Lord can give still more ; if we ask for great things, 
 he can give still greater. If merit is of no avail, the 
 absence of it can be no hindrance. It is grace, the 
 grace of God, and what cannot that effect? 
 
 The Lord adds a limitatioa. Moses vs^as to see him 
 only from behind, not his face, but, as it were, his back- 
 parts. These words probably imply much. Certainly 
 the ways of God must first have reached their termi- 
 nation, before we can fully |Derceive their wisdom and 
 suitableness. The propriety of the sufferings and death 
 of Jesus was evident to his disciples only after his 
 resurrection. Before it, every thing seemed altogether 
 the reverse. Such was the case also with the sickness 
 and death of Lazarus, the man born blind, the woman 
 of Cana, as well as in repeated instances, the guidance 
 of individuals. It seems to them evident, that they 
 ought to have been led in an entirely different manner, 
 if any good were to be attained by it, and that the case 
 would be very different, if God had thoughts of peace, 
 love, and favour towards them. But afterwards they 
 rejoice, and are perhaps the most grateful for being led 
 by such a dark and gloomy path, and perceive that the 
 greatest blessing had been conferred, where they had 
 previously expected nothing of the sort, or perhaps the 
 very opposite ; for the being made sorrowful precedes 
 the being made glad, and dying before being made 
 alive. 
 
 God appointed the time and place where he would 
 confer the favour which Moses had requested of him ; 
 and this was on Mount Sinai, early the next morning ; 
 and also the manner of it, " I will make all my 
 goodness pass before thee, and will proclaim the name 
 of the Lord before thee." All the goodness of God is 
 
208 THE DIVINE MANIFESTATION. 
 
 treasured up in Christ. In him was life. His riches 
 are unsearchable, and " out of his fulness have all we 
 received grace for grace." All that the Father has is 
 his. He that seeth him seeth the Father. He is the 
 anointed head, from whom salvation extends to all his 
 members. 
 
 This is he, who is to proclaim the name of the Lord. 
 '' I have declared unto them thy name, and will declare 
 it, that the love wherewith thou hast loved me, may be 
 in them, and I in them." He has revealed him as a 
 gracious Father, and commanded us thus to address 
 him, regard him, believe in him, and be affected 
 towards him, he has revealed him as being in him, 
 reconciling the world unto himself. 
 
 A preparation on the part of Moses precedes the 
 gracious manifestation of God. This was his providing 
 himself with two stone tables, on which the Lord him- 
 self would write, and which were to be deposited in the 
 ark under the propitiatory. 
 
 These tables were twofold ; the first teaches, in four 
 commandments, our duty towards God, and the other 
 in six, what we owe to our neighbour. They com- 
 prehend the principal duties of mankind. For when a 
 vice is prohibited, the opposite virtue is enjoined. 
 Besides which, the law is spiritual, forbidding not only 
 the deed, but also the thought, desire, or whatever 
 may incite to it, and these ten commands are summed 
 up by Christ into two — supreme love to God, and the 
 love of our neighbours as ourselves. 
 
 The tables were of stone, a figure of the human heart 
 in its hardness, unbending; and disobedient nature ; so 
 that this stony heart must be taken away, and a heart 
 of flesh be given in its stead. The stone was, at the 
 
 k 
 
THE DIVINE MANIFESTATION. 209 
 
 same time, an emblem of the old constitution of things, 
 which could not render perfect, nor assist the sinner 
 in any manner; but pointed to something else, although 
 " the children of Israel could not steadfastly look to 
 the end of that which is abolished, because Moses put 
 a veil over his face," (2 Cor. iii. 13,) which is done 
 away in Christ. 
 
 The tables were new, instead of the old ones that 
 were broken, as significant of a new and better order 
 of things; the covenant of works was once broken and 
 could not be cemented again. The Sinaitic law made 
 the evil still worse, since sin became only the more 
 powerful and extremely sinful by the commandment. 
 Hence room was sought for a better constitution of 
 things. God inscribed the law upon these tables ; 
 even as he afterwards promised to write his laws on 
 their hearts, and engrave them in their inward parts. 
 
 These new tables were hewn by Moses himself; and 
 in the new covenant, every thing is well ordered as 
 regards the necessities of the sinner. The covenant of 
 grace contains no threatenings, since Jesus has become 
 a curse for all those that are parties to it, that he 
 might redeem them from the curse, and that they 
 might receive the adoption and the blessing. 
 
 The first covenant miglit, and really was broken. 
 But the covenant of grace cannot be broken, because 
 it rests upon grace, and because every thing in it de- 
 pends upon the free and gracious good pleasure of God. 
 It consists of the sure mercies of David. " The gifts 
 and calling of God are without repentance." Were 
 this covenant to become invalid, " there would remain 
 no more offering for sin, but a fearful looking for of 
 
210 THE DIVINE MANIFESTATION. 
 
 judgment, which would devour the adversaries." " But 
 God, willing more abundantly to show unto the heirs 
 of promise the immutabdity of his counsel, confirmed 
 it by an oath, that we might have strong consolation, 
 as an anchor, entering into that which is within the 
 veil, whither Jesus is for us entered." (Heb. vi. 
 17—20.) 
 
 After these preparations, Moses ascended the mount, 
 early the next morning, to the place pointed out to 
 him, and there an uncommonly gracious manifestation 
 of the glory of God was vouchsafed to him, in which, 
 however, he heard more than he saw, as he faithfully 
 informs us. The revelation took place as follows. The 
 Lord descended in a cloud, and drew near to Moses, 
 and proclaimed, " The Lord, the Lord God, merciful 
 and gracious, slow to anger, and abundant in goodness 
 and in truth ; keeping mercy for thousands, forgiving 
 iniquity, transgression, and sin. Before whom, no one 
 is innocent, visiting the iniquity of the fathers upon the 
 children, and upon the children's children, unto the 
 third and fourth generation." 
 
 The herald was a different person to the one whom 
 he announced, although both the one and the other 
 was the Lord. The Lord passed by and spoke to the' 
 Lord. We observe in these remarkable words, which 
 Moses heard, first, the address : Jehovah, Jehovah, 
 El. As the latter name implies his' power, so the 
 former indicates his eternity, uncliangeableness, grace, 
 and punctuality in the fulfilment of all that he has 
 engaged in his promises, and which his omnipotence 
 enables him to do. In- the twofold repetition of the 
 supreme name, there is doubtless a peculiar emphasis. 
 
THE DIVINE MANIFESTATION. 211 
 
 If he were not so unchangeable and true, he might 
 repent of his promises ; but now he keeps mercy for 
 thousands. 
 
 The contents of the proclamation of the Son of God 
 comprehend the whole covenant of grace, in which God 
 glorifies all his attributes in the most brilliant manner, 
 and that too, in a way very consolatory and gratifying 
 to the sinner. No one is innocent before him.,* it is 
 said further; he regards !io one as such, not even 
 Moses, although he had taken no part in the open 
 impiety of the people. Even Moses, this servant, who 
 was faithful in all his house, erred so far, thirty years 
 afterwards, as to lose his entrance into Canaan, and 
 was compelled to leave his bones with the rest of the 
 disobedient in the desert. The more thoroughly, 
 frankly, sincerely, and uprightly any one acknowledges 
 and confesses himself to be not innocent but guilty — so 
 much the easier will he make his peace with God. We 
 must first agree to the judgment of God upon ourselves 
 and all men, and we may then avail ourselves of his 
 being in Christ, reconciling the world unto himself, not 
 imputing their trespasses unto them. Fortunately, the 
 whole covenant of grace is calculated for our sinfulness, 
 as an hospital is for the sick. After the fall, God can 
 only deal with men as sinners, and sinful men can 
 make peace with him by no other means than by the 
 way of the covenant of grace. A single condition to 
 be performed by the sinner in his own strength, would 
 render the whole unavailable to him, and overthrow 
 
 * This is implied also in our English version, " he will by no 
 means clear the guilty" although the last two words are supple- 
 mentary, since all the world is become guilty before God. 
 
212 
 
 THE DIVINE MANIFESTATION, 
 
 the covenant; since the first covenant was founded 
 upon a by no means important condition, and yet was 
 broken. 
 
 " Before whom no one is innocent;" but this only 
 expresses what is implied in the following words, '* Who 
 visits the iniquity of the fathers upon the children, and 
 upon the children's children, even to the third and 
 fourth generation." He does not sufl'er evil to go 
 unpunished, either in the fathers or the children, 
 whether it be the culpable individual himself, or his 
 representative and surety. Sin continued, according 
 to the apostolic expression, under the divine forbear- 
 ance, until God set forth his Son to be a propitiation, 
 through faith in his blood. (Rom. iii. 25.) He laid 
 upon him the accumulated guilt of all mankind, and 
 when it was required of him, " he was bruised for our 
 transgressions and wounded for our sins; the chastise- 
 ment lay upon him, that we might have peace; and by 
 his stripes we are healed." (Isaiah liii.) 
 
 The Lord himself proclaims his covenant virtues, 
 when he commends the Lord as merciful, gracious, 
 long suffering, and abundant in goodness and in truth; 
 for thus he appears in the covenant of grace. He is 
 merciful, fervently loving ; this has reference to the 
 wretched and comfortless, over whom every wave and 
 billow flows. His heart melts at the sighing and 
 crying of the poor and the needy, so that he must 
 have compassion upon them. For we have such an 
 high priest as can be touched with the feeling of our 
 infirmities, having been tried and tempted in all points 
 like as we are, yet without sin, that he might be a 
 faithful high priest, in things pertaining to God. 
 
 The Lord is not only merciful, but gracious. By 
 k 
 
THE DIVINE MANIFESTATION. 213 
 
 wliich expression he removes an important scruple 
 from the minds of those, who, feeling their unworthi- 
 ness, know not what could induce the Lord to look 
 upon them, and have compassion upon them. What 
 could induce him to do so ? This — that he is gracious. 
 He is incHned to do good, and does not wait for 
 worthy objects on which to expend his beneficence. 
 
 The Lord praises, thirdly, the long suffering of the 
 Lord. He does not suffer himself to be immediately 
 excited to anger by faults, which do not spring from 
 a bad intention, but exemplifies sparing patience and 
 indulgence. If he expects that such weak creatures 
 as we should forgive our neighbour seventy times seven 
 times — how much more forgivingly will he act towards 
 those who do not willingly offend, mourn, and grieve 
 on account of their transgression, and apply afresh to 
 his grace. He gives time and space for repentance. 
 Let every one avail himself of it with all eagerness, 
 lest divine patience be wearied, and his wrath awake. 
 
 " Abundant in goodness and in truth." Thus John 
 says, " the law came by Moses, but grace and truth 
 by Jesus Christ." The Lord justly commends his 
 grace as abundant ; for it is so, because it is the grace 
 of God, which is greater and more precious than every 
 thing, and merits our desire more than any thing else. 
 Hence Paul wishes the churches, " the grace of our 
 Lord Jesus Christ," as the most excellent blessing. 
 It is abundant, because of the astonishipg price paid 
 to procure it, which demanded nothing less than the 
 blood and life of the Son of God himself. It is 
 abundant, because it extends to such an innumerable 
 multitude, whom no man can number, out of every 
 nation, kindred, and tongue; and because it delivers 
 us from such a depth of misery, and translates us into 
 
214 THE DIVINE MANIFESTATION. 
 
 such an indescribable felicity ; abundant, because it 
 alone relieves the necessities of the sinner, and does 
 every thing for him which is requisite for his salvation. 
 
 With goodness, the Lord combines the commenda- 
 tions of the Lord's faithfulness and truth. Abraham 
 esteemed him faithful who had promised him a son, 
 and did not speculate upon it, but believed most 
 firmly, that what God had promised he would also 
 perform. '* Faithful is he," writes the Apostle to the 
 Thessalonians, " who hath called you, who also will do 
 it." God gives indeed promises, but they are not 
 straightway and without any obstruction accomplished 
 and fulfilled. His ways are often directly contrary to 
 those of reason ; a long time must frequently first 
 elapse, and many difficulties be overcome. But great 
 is his faithfulness, and what he promises, he will cer- 
 tainly perform ; and though he should first suffer every 
 thing to fall to ruin, yet at length, his truth comes 
 forth triumphantly out of it. 
 
 Mercy manifests itself especially in forgiving iniquity, 
 transgression, and sin. A glorious expression, as placed 
 opposite the grievous sin the people had just com- 
 mitted ! What would become of us, were there no 
 forgiving God? He forgives sins of every kind, and 
 to any extent, if penitentially acknowledged, and re- 
 course be had to the all-atoning blood of the Lamb. 
 The Lord, who is abundant in goodness and in truth, 
 proclaims himself, that he forgives transgressions. It 
 is therefore certain and beyond a doubt. ^ let it be 
 an undoubted certainty in the heart of every one, who 
 is concerned for the salvation of his soul, and on this 
 very account the source of a joy, which is our strength, 
 for the purposes of a godly life I 
 
 Thus Moses ceased not, <nor departed from Mount 
 
THE DIVINE MANIFESTATION. 215 
 
 Sinai, until he was fully assured of complete recon- 
 ciliation, forgiveness, and friendship. He had made 
 this a condition ; otherwise, said he, " carry us not 
 up hence." This he also obtained. And they then 
 joyfully pursued their course.. Thus, by the great 
 mercy of Jehovah, their wretched state became the 
 occasion and opportunity of his manifesting himself 
 so much the more gloriously to that imworthy race. 
 It is true, they were compelled to reside a year in the 
 terrific regions of Sinai, but even as there is a natural 
 brook of excellent water, which falls down from the 
 summit of Sinai, so a still more precious stream of 
 grace flowed down in the revelation of the divine 
 glory to these poor sinners. Therefore let us not faint 
 whilst being truly humbled, that we may be exalted in 
 due time. If the former be painful, the latter will be 
 the more pleasing. 
 
 Moses then hastily fell upon the ground and wor- 
 shipped. Unspeakable emotions pervaded his soul ; he 
 therefore said not a word, but was silent. So much 
 the more affected was his heart, and so much the more 
 replete with thankfulness, praise, and love ; until he at 
 length broke out into the words, " Lord, let my 
 Lord, I pray thee, go among us, for it is a stiff-necked 
 people ; and pardon our iniquity and our sin, and take 
 us for thine inheritance !" 
 
 And what is more proper for us, than thus to fall 
 down and worship, and beseech the Lord to go with us 
 and be merciful and gracious unto us ; to pardon our 
 iniquity and our sin, and take us for his inheritance ! 
 
XIX. 
 
 ISRAEL S ORDER OF MARCH, 
 
 Numb. x. 11—13. 
 
 " And it came to pass on the twentieth day of the second month, 
 in the second year, that the cloud was taken up from oif the taber- 
 nacle of the testimony. 
 
 " And the children of Israel took their journies out of the wil- 
 derness of Sinai ; and the cloud rested in the wilderness of Paran. 
 
 " And they first took their journey according to the command- 
 ment of the Lord by the hand of Moses." 
 
 Thus we come at length to the twelfth encampment, 
 in the second month of the second year, after the 
 departure of the Israelites out of Egypt. 
 
 In consequence of the long sojourn of Moses on 
 Mount Sinai, and of his being so near the Lord, his 
 face had become radiant without his knowledge. It 
 shone ; rays proceeded from it, which, though glorious 
 in their appearance, excited fear, rather than plea- 
 sure ; therefore, when he came down from the moun- 
 tain, Aaron, as well as the rest of the children of Israel 
 were afraid to approach him. Moses was therefore 
 compelled to put a veil over his face, after which they 
 k 
 
Israel's order of march. 217 
 
 were able to bear it, and could converse with him. 
 When he went into the tabernacle he laid aside the 
 veil, and then they saw his face shining : on coming 
 out, he covered it again. If the glory of Moses was 
 intolerable to sinners, what must the glory of God 
 himself be ! 
 
 But this circumstance has also its signification, which 
 Paul explains to us in 2 Cor. iii. 7 — 18 : he there com- 
 pares the law and the gospel, in order to trace the 
 advantage of the latter over the former. The minis- 
 tration of Moses, or the law, was only the ministration 
 of the letter, which does not render righteous, holy, and 
 joyful, or quicken, but killeth ; whilst, on the contrary, 
 the New Testament is the ministration of the Spirit, 
 which renders us righteous, holy, and happy. The for- 
 mer passes away, which is very desirable ; the latter 
 continues, even to the end of the world, and extends 
 into eternity. The glory of the former was so great, 
 that the children of Israel could not look at the face of 
 Moses ; but the latter has a superabundant glory, before 
 which the former fades away ; and yet so far is it from 
 exciting fear and terror, that it delights, encourages, 
 and enlivens. "We beheld his glory," says John, 
 " the glory as of the only begotten of the Father, full 
 of grace and truth." The, covering is on the hearts of 
 all men by nature, and is put off in conversion : the 
 glory of the Lord then increasingly reflects itself in us, 
 as in a mirror, and we gradually become changed into 
 the same image, from glory to glory, by the Spirit of the 
 Lord. Our souls, as well as the face of Moses, become 
 resplendent through confidential intercourse with God. 
 Let us, therefore, diligently exercise ourselves in it. 
 
 L 
 
218 Israel's order of march. 
 
 '' He that is joined to the Lord becomes one spirit with 
 him." 
 
 Aaron liad the unhappiness, whilst in the desert of 
 Sinai, to see his two eldest sons slain, at the same time, 
 by the hand of the Lord. Their sin consisted in using 
 strange fire in the sanctuary, for the incense ; on which, 
 fire went forth from the Lord, and consumed them, so 
 that they both died before the Lord : such strictness 
 is requisite in the Lord's service ! It does not solely 
 depend upon what is done, but rather on the way and 
 manner in which it is done. Moses perfectly justified 
 the divine act, by saying, " This is it which the Lord 
 hath said : I will be sanctified in them that approach 
 unto me, and be glorified by all people." But Aaron 
 held his peace, and probably considered it as a judg- 
 ment upon him, for the part he had taken in the affair 
 of tlie golden calf. 
 
 The Lord, in this instance, again manifested his 
 holinesss. O how much is requisite, in order worthily 
 to approach unto God ! and with what irreverence, 
 presumption, and arrogance, do men approach the 
 truth, the Bible, prayer, divine service, baptism, and 
 the Lord's supper ! If God were willing to repeat 
 what he once did to Aaron's sons, as a warning ex- 
 ample for every age — how often would a devouring 
 fire proceed from him ! We ought not to make use of 
 his holy name, except with fear and reverence, remem- 
 bering that God is a holy God, and ought therefore 
 to excite our fear and our dread. 
 
 Aaron and his remaining sons were, besides this, 
 commanded not to show any si^ns of mourning, lest 
 they also should be slain. They were not to depart 
 
Israel's order of march. 219 
 
 from the tabernacle, just as if nothing; had occurred, 
 and leave the people to lament over this terrific in- 
 stance of the Lord's jealousy. 
 
 On this occasion, God commanded the priests to 
 drink no stron<j drink when tljey went into the taber- 
 nacle. Possibly Aaron's sons had taken too much, 
 and thus made the mistake with the fire. Excess 
 and drunkenness are in themselves sinful, and are no 
 excuse for other sins that may be committed in a state 
 of inebriety, and which debase the individual below a 
 senseless brute. 
 
 In the desert of Sinai, God also appointed the order 
 in which the twelve tribes should march and encamp. 
 In this regulation Judah was the first, Naphthali the 
 last. They formed a square, in the midst of which was 
 the tabernacle ; so that three tribes faced each quarter 
 of the heavens. I cannot refrain from stating the signi- 
 fication of several of the names of the captains, which 
 I will mention alphabetically, because these names 
 contain a variety of intimations, useful to those who are 
 desirous of successfullyprosecuting theirjourney through 
 the wilderness of this world to the heavenly Canaan. 
 
 The first of these captains was called Amminadab — 
 my willing people. And certainly, willingness to re- 
 nounce the world and sin, and to obey God, is a 
 qualification without which no one can arrive at Ca- 
 naan. As long as this willingness is wanting, there 
 is a deficiency in the very commencement of any thing 
 good. " After thy victory, thy people shall willingly 
 serve thee in the beauty of holiness." (Psalm ex. 3 ; 
 German version.) 
 
 Another captain was called Ammihud — the glory of 
 my people. The glory of God's people seemed so great 
 
 l2 
 
220 Israel's order of march. 
 
 to Moses, that he preferred "suffering affliction with 
 tiie people of God, to the temporal enjoyments of sin ; 
 and esteemed the reproach of Christ greater riches than 
 the treasures of Egypt." And towards tlie end of his 
 course, we hear him exclaiming, " Happy art thou, O 
 Israel ! who is like unto thee, O people ! saved by the 
 Lord, the shield of thy help, and the sword of thy 
 excellency ?" And certainly every one must be so 
 convinced of the inestimable advantages of the people 
 of God, notwithstanding all their afflictions, as to 
 prefer them to every other, and rather forsake all, than 
 renounce his part in them ; ready to abandon every 
 thing, rather than not be a disciple of Christ. 
 
 Ammi-shaddai was a third leader, and means, the 
 people of the omnipotent and all-sufficient God. For 
 m this consists their glory ; they abide under the 
 shadow of the Almighty, and dwell in the secret place 
 of the Most High, (Psalm xci. 1.) The power of God 
 preserves them through faith unto salvation. Christ 
 strengthens them, through whom they come off more 
 than conquerors. Were they not in such powerful 
 hands, they would long ago have perished, since the 
 world, the devil, and our own flesh, do not cease to 
 assail us ; and we are in ourselves so weak that we 
 could not stand a single moment. 
 
 A fourth captain was called Abidau — my father is 
 my judge. How necessary is it for a pilgrim, on his 
 wearisome pilgrimage through the tedious and horrible 
 desert of this world, to feel convinced from Scripture, 
 that neither the law, nor the devil, nor even his own 
 conscience, but God, as bis reconciled Father in Christ, 
 is his judge, and the atonement of Christ the basis of 
 his judgment. If shod with this preparation, we walk 
 
Israel's order of march. 221 
 
 with alacrity ; and very much depends upon it, in order 
 to walk without weariness, and retain our courage. 
 
 Ahiezer was a fifth captain — my brother is my helper. 
 And such is the case with God's people. Jesus, their 
 helper, is not ashamed to call them brethren ; and what 
 an encouragement to faith does this contain ! We 
 generally confide in a brother by preference ; and who 
 would not trust such a brother as this ? This confi- 
 dence is indispensable in our journey through this 
 desert ; and the more we possess of it, the less we feel 
 the fatigue: for as, by reason of our extreme poverty, 
 we cannot travel at our own expense, we must do so on 
 the credit of our first-born brother ; and the more free 
 use we make of his inexhaustible riches, the less shall 
 we be in want of that which is needful or convenient. 
 
 There is still a sixth captain, who would have been 
 better away. His name is Ahira — my v/icked brother. 
 On this point I need not say much, for you will be 
 yourselves well aware of his uncalled-for interference. 
 I am even of opinion that we ought not to call him our 
 wicked brother, but our wicked self; for a brother, 
 however near he may be to us, is still a different person 
 to ourselves. However, if we are born again, it is no 
 longer ourselves, but our brother. It is then no longer 
 I that do evil, but sin — thj's Ahira which dwells within, 
 which we must put off, crucify, and slay ; it is the law 
 in the members, striving against the law of the mind, 
 the flesh lusting against the spirit, the sin that so easily 
 besets us ; it is that which makes us groan, being bur- 
 dened, as long as we are in this tabernacle. This 
 Ahira was a son of Enan, that is, Great-eye ; for 
 truly he seeks to be great. 
 
 These are the captains whose names begin with A. 
 
222 Israel's order of march. 
 
 Let us now mention some which begin with E. One 
 bore the precious name of Eliab — God is my Father ! 
 This is something; unspeakably blessed. The term 
 father, implies a most endearing connection, and the 
 most desirable superintendence, affection, care, provi- 
 sion, and inheritance ; as well as the right of governing 
 and correcting, the obligation to reverence, reciprocal 
 aftection, confidence, obedience, and submission. This 
 follows of course, when God is truly recognized as 
 father, and when the Holy Spirit teaches us to call 
 him 0U7' father, notwithstanding Ahira's attempts to 
 hinder it. *' Cast not away, therefore, your confidence, 
 which hath great recompence of reward ;" for if he cor- 
 rect us, it is for our profit, that we may be partakers 
 of liis holiness. 
 
 Another captain was called Eliezer — our God is a 
 refuge. " The name of the Lord is a strong tower, 
 the righteous runneth into it and is safe." There is 
 no protection v^'ithout God, and none else is requisite 
 but his. He will be a wall of fire round about his 
 people ; and how much do they need it in the many 
 dangers to which they are exposed, against which they 
 are the less able to cope^ the more they imagine them- 
 selves so. 
 
 Eliasaph, the son of Deguel, was a third captain. 
 The latter name betokens the knowledge of God ; the 
 fornier, God gives growth and increase. And are not 
 both indispensable whilst traversing the desert, and in 
 order to enter Canaan ? Christ declares ,the knowledge 
 of the only true God, and him whom he hath sent, to be 
 eternal life. All other knowledge is vain in comparison 
 with it. This knowledge is necessary, in order that we 
 may be able to conduct ourselves towards God in a be- 
 
 4 
 
Israel's order of march. 223 
 
 coming manner — love, fear, and honour him witli our 
 whole hearts — confide solely and wholly in him, and 
 expect, in all humility and patience, every blessing from 
 him; and hence it is needful for our sanctification, 
 consolation, and comfort. 
 
 The word Eliasaph implies, that God gives growtli 
 and increase, " They shall grow as the grass, and as the 
 willows by the water-courses." Without him we caimot 
 add one cubit to our stature, nor make one hair white 
 or black. '• He giveth the increase," says the Apostle, 
 and adds, " therefore, neither he that planteth, nor he 
 that watereth, is any thing." Both must indeed be done, 
 both naturally and spiritually ; even as Paul did, with 
 all fidelity ; but this is practised the more joyfully and 
 nnweariedly, the more we are convinced that God gives 
 the increase. If this be the case, then we boldly plant. 
 Though the nature of the soil may be discouraging, and 
 the seed not appear in the measure that philanthropy, 
 or perhaps self-love may desire — yet, if sown in de- 
 pendance upon him that giveth the increase, we confi- 
 dently wait until the fruit of our labours appears. Thus 
 it is also individually. Continue thy efforts, use the 
 means of grace, hear, read, and, praying, have recourse 
 to Jesus; and thy labour shall not be in vain in the 
 Lord. 
 
 A fourth captain was called Elishama — thou, God, 
 hearest me ! " O thou that hearest prayer," says David, 
 " unto thee shall all flesh come !" " Call upon me in 
 the day of trouble, I will deliver thee, and thou shalt 
 glorify me." " He that asketh, receiveth." Let us there- 
 fore not murmur at our poverty, weakness, and mani- 
 fold necessities, but derive from them an incentive to 
 prayer, and remember, in the exercise of it, that ^' Thou, 
 
224 Israel's order of march. 
 
 God, hearest me?" Although we are not at liberty to 
 prescribe time, or measure, or method to him ; yet, if 
 we ask any thing according to his will, we know that 
 we have the petitions we asked of, him. No wonder 
 you receive nothing, if you do not ask. " Ask, there- 
 fore, that ye may receive, that your joy may be full." 
 
 Gamaliel, God is my reward, is another captain. 
 The word El,Wie mighty God, appears in many of the 
 names, and that justly: " for of him, and through him, 
 and to hmi, are all things." He it is from whom cometh 
 down every good and perfect gift, and to whom therefore 
 all the glory belongs. " I am thy exceeding great re- 
 ward," says God to Abraham and his seed ; and Christ 
 promises those who, for his sake, abandon houses, 
 children, fields, or whatsoever it be, an hundred- 
 fold return in the kingdom of God, with persecutions, 
 and in the world to come, eternal life. 
 
 How much is contained in the expression, " I am 
 thy reward !" The all-sufficient God will do his utmost, 
 so to speak, to recompence us for that which we have 
 renounced for his sake, or rather for the sake of our 
 own salvation. He will do so here in part, but more 
 perfectly and certainly in his heavenly kingdom. He 
 that knows in some measure how to estimate the 
 promise, will not care much for the difficulties of the 
 w^ay, but hasten towards the prize of his high calling of 
 God in Christ Jesus. Gamaliel was the son of Pedah- 
 zur, likewise a much implying name — " Delivering 
 fortress ;" by which we are assured of reaching our 
 glorious aim. Gideoni was also the captain of a host ; 
 " My destroyer," is the meaning of this name. Justly 
 can this be applied to Christ, who came to destroy the 
 works of the devil. We require him for the destruction 
 k 
 
Israel's order of march. 225 
 
 of the Babel that is in us. His word shall destroy 
 every high tower, and every thing that exalteth itself 
 against the knowledge of Christ. 
 
 We notice also the names of Nathaneel and Nashon. 
 The latter denotes something serpentine ; and we know 
 that we must beware, lesl the serpent beguile us from 
 the simplicity of the gospel ; yet Christ also commends 
 to us the wisdom of the serpent, as well as the harm- 
 lessness of doves. And this is certainly necessary to 
 pursue our journey safely. The righteous must not 
 be deficient in wisdom, nor can they be so to whom 
 Christ is made wisdom ; but the wisdom that cometh 
 from above is entirely opposed to the wisdom of this 
 world. " If any man lack wisdom, let him ask of God, 
 who giveth liberally and upbraideth not." Wisdom is 
 also requisite to put us upon our guard against the 
 seduction of the world and the devices of Satan, and 
 to enable us successfully to use our weapons against 
 our spiritual adversaries, so that having done all, we 
 may be able to stand against them. But well may we 
 ask, '' Who is so wise as to understand these things?" 
 (Rosea xiv. 9.) 
 
 Nathaneel means " the gift of God." This man's 
 father was called Zuar, little. And is it not to the 
 humble and the lowly, that the Lord gives grace? Is 
 it not great wisdom vitally to know that every good 
 thing is the gift of God ? both for the purpose of thank- 
 ing him, as well as that we may apply to the right 
 source ? And these gifts are so far from being in the 
 hands of one who is greedy of them, that he asks the 
 Jews, '* Have ye ever found me as a spring, whose 
 waters fail ?" And Christ assures us, that " if we who 
 are evil, can give good gifts to our children, how much 
 
 L 3 
 
226 Israel's order of march. 
 
 more will our heavenly Father give the Holy Spirit to 
 them that ask him !" Happy tlierefore are the poor, 
 that stand in need of much, and the humble, who 
 willingly receive, not a few things merely, but every- 
 thing ! And how should we be able to take one step 
 in the path of life, or persevere in it, without continued 
 divine communications ? 
 
 Two valuable names are still to be noticed. The 
 first is Pagiel ; which implies something most desirable, 
 for it means, " My intercessor is God." O how ad- 
 mirable ! What gift shall fail us then, with what firm 
 and steady confidence shall we expect every gift, even 
 the greatest, whilst apprehending the worst. Pagiel, 
 God is my intercessor ! " We have an intercessor 
 with the Father." If our prayers are weak, his inter- 
 cession is the more effectual. The last name is perhaps 
 the most precious of all. Shelumiel, the son of Zuri- 
 shaddai. " God is my peace, the all-sufficient my 
 fortress." 
 
 O Israel, who is like unto thee? Thou people, who 
 liast such a guide through the desert; how canst thou 
 miss thy way ! Thou shalt prosper, whilst thy enemies 
 shall be overthrown. ** Who is this that looketh forth 
 as the morning, fair as the moon, clear as the sun, 
 and terrible as an army with banners V* Lord, open 
 our eyes, that we may behold the wonders contained 
 in thy word, and guide our feet into the- way of peace ! 
 Our Father and our God ! 
 
XX. 
 
 THE ISRAELITES MURMUR. 
 
 XuMB. xi. 4 — 6. 
 
 " And the mixed multitude that was amongst them, fell a lus- 
 ting, and the children of Israel also wept again, and said, who 
 will give us flesh to eat ? 
 
 " We remember the flesh, which we did eat in Egypt freely, 
 the cucumbers and the melons, and the leeks, and the onions, 
 and the garlic. 
 
 " But now our soul is dried away, there is nothing at all be- 
 sides this manna before our eves." 
 
 The children of Israel are encamped at Taberah their 
 twelfth station, where several remarkable things oc- 
 curred ; and we commence with the consideration of 
 the people's discontent, its cause, manner of expres- 
 sion, and effect. 
 
 The people are discontented, they murmur, com- 
 plain, and weep. They are dissatisfied with the whole 
 affair. And why? of what are they in want? They 
 become impatient, and their whole guidance seems 
 very tedious and laborious to them. But were they 
 completely in the wrong in so doing ? It is true, they 
 
 l4 
 
228 THE ISRAELITES MURAfUR. 
 
 were the people of God. They were the peculiar ob- 
 ject of his most especial superintendence and care. 
 This was an uncommon privjlege, for which, however, 
 if I may so speak, they paid dearly enough, and were 
 compelled to put every thing to the stake. " We are 
 accounted as sheep for the slaughter" — says the Apostle, 
 quoting from the Psalms, and establishes it as a rule, 
 that " through much tribulation we must enter into 
 the kingdom of God ;" even as our Lord himself de- 
 clares, that he who will be his disciple, must take up 
 his cross daily ; and again, his Apostle says, *' All 
 that will live godly in Christ Jesus must suffer perse- 
 cution." " Many are the afflictions of the righteous ;" 
 and the resolution to deny ourselves continually, to 
 lose our ov/n lives, to assent continually to whatever 
 the Lord chooses to lay upon us — is saying very 
 much. 
 
 The poor people were now in a waste-howling wilder- 
 ness. Nothing presented itself in the way of food, 
 but that which descended from heaven, which lasted 
 only for a day, and they had water only by a miracle 
 from the rock that followed them, and that rock was 
 Christ. The eye was tired of resting upon the horrible 
 uniformity of the boundless waste around it, which 
 produced only here and there a solitary thorn or brier. 
 Not a trace of any previous traveller. No pleasing 
 sound delighted the ear: No turtle dove cooed its 
 melancholy note, no lark soared warbling aloft, as if 
 to point the way to the repenting mind. Nothing but 
 an occasional howl was heard. Sometimes a solitary 
 pelican sounded its harah and grating note, or the 
 roar of hungry lions and the growls of blood-thirsty 
 tigers and hyenas, struck the ear from a distance, and 
 
 4 
 
THE ISRAELITES MURMUR. 229 
 
 excited a feeling of horror. The Israelites liad been 
 accustomed to something very diflferent. In the plea- 
 sant land of Goshen, the case had been otherwise — 
 fruitfulness and pleasing scenery, fields, gardens, and 
 meadows, rivers, and pools, .abounded every where. 
 Unhappily, they began to draw comparisons, and by 
 these, an evil or a good is either made greater or less. 
 If a great good is compared with one still greater, it 
 loses in our estimation ; and so it is with an evil. If 
 we reflect that it might be much worse, it becomes 
 more tolerable. But when the evil is compared with 
 the opposite good, it becomes more grievous, even as 
 black laid upon white appears still blacker. In hell, 
 the rich glutton thought a drop of water a good bles- 
 sing, who previously would not have esteemed the 
 most costly wine as such. If the sight of the misery 
 of Lazarus had contributed to increase his enjoyment 
 when on earth, by comparing his own health and ease 
 with it— so the sight of the glory he enjoyed in heaven 
 must have increased his torment. 
 
 The children of Israel also drew a comparison. But 
 what kind of one ? In the burning desert, they call 
 to mind the cooling cucumbers, and the juicy, 
 pleasant, and well-flavoured water-melons. The 
 thought of these things,- it must be confessed, may 
 well make the mouth water whilst traversing the burn- 
 ing sand. The Egyptian fish came also unfortunately 
 to mind, as well as the savoury leeks, onions, and 
 garlic. There they had them for nought — here nothing 
 of the kind was to be had, even for its weight in 
 gold. 
 
 Let us not be unjust towards them, but confess that 
 the temptation was not a small one to flesh and blood. 
 
230 THE ISRAELITES MURMUR. 
 
 In one respect there was nothing sinful in the idea, 
 that they would gladly now have gathered up the 
 melons, which perhaps in Egypt they had trampled 
 under foot, and have considered the fish as a dainty 
 which there they disregarded. But this became sin 
 to them, because they desired them in an inordinate, 
 violent manner, and out of, nay even in opposition to 
 the divine order. What did they not lose sight of in 
 doing so? was not Canaan promised them, where they 
 should have these things in abundance ? Should they 
 therefore refuse to wait a little longer, since in the course 
 of a few days or weeks they might arrive there, seeing 
 that they were travelling towards it, and had already 
 accomplished more than half the distance — not con- 
 sidering that they were the people, from whom was to 
 come salvation, and out of whom a seed should rise up, 
 in whom all the nations of the earth should be blessed 
 — not considering that what they endured and were 
 deprived of, would be to their own advantage, and 
 that of the whole world — not reflecting that they were 
 really not in want of any thing necessary. Did God, 
 his guidance, his promise, and his will appear to them 
 of so little value, and melons, onions, and garlic all 
 to them ? Was every thing forgotten, which had been 
 done to them and for them ? How disgustingly does 
 their gloomy, earthly and carnal-minded ness manifest 
 itself! They imagine themselves in extreme misery. 
 
 And how dreadful must the state of similarly minded 
 individuals eventually be, who cling with their whole 
 soul to earthly and sensual objects, neither knowing 
 nor desiring any thing better, when once they are 
 called into eternity, where they will meet with not 
 the smallest thing after which they long, and where 
 
THE ISRAELITES MURMUR. 231 
 
 they will consequently sink into utter destitution ! — 
 But the saints also long for juicy fruits whilst travel- 
 ling through the desert. And of what kind ? Such 
 as grow in the heavenly Canaan. Their souls thirst, it 
 is true; but it is after the living God. " When," is 
 their language, " when shall I appear before him !" 
 Yet something inordinate may insinuate itself, even here. 
 Paul would gladly have been freed from the thorn in 
 the flesh ; but he was obliged to accommodate himself 
 to it, and let grace suffice him. 
 
 Who would not always be willing to enjoy cooling 
 fruit? Who would not gladly continually bear about 
 with him a cheerful assurance of the favour of God? 
 Who would not gladly liave his heart continually filled 
 with love to God and to the Lord Jesus ? Who would 
 not willingly always feel, that the Lord was mighty in 
 his weakness ? Who would not gladly dispense with 
 outward sufferings and inward trials ; or else, if kept 
 in them, be not only patient in tribulation, but even 
 glory in it? In this respect also it is necessary that 
 we deny ourselves, and this is perhaps a species of self- 
 denial, which is totally impracticable without the 
 Lord's special assistance. Better it is, however, to re- 
 nounce the idea of eating fruit in the desert, for bread 
 merely is promised to be given us and that our water 
 shall be sure. However, we may still occasionally 
 reach a grove of palms, and finally arrive at Canaan. 
 
 But the worst of all was, that the discontented 
 people were even dissatisfied with the heavenly manna. 
 " Our soul is dried away," said they, "we see nothing 
 but this manna before us." Disgusting expression of 
 the corruption of the human heart ! They tread the 
 goodness of God under foot, as it were, and cast it 
 
232 THE ISRAELITES MURMUR. 
 
 from them with disdain. Their descendants acted in 
 the same manner towards him, of whom the manna 
 was a type, and who presented himself to them as the 
 living bread, that giveth life unto the world. * 
 
 And do not we tread exactly in their steps, although 
 we call ourselves Christians? The simple and saving 
 doctrines of the gospel are loathed as light food, and 
 the wisdom and power of man is attempted to be set up 
 in the place of Christ. Hence Paul felt constrained 
 to warn true Christians not to be carried away from 
 the simplicity which is in Christ, nor to be moved about 
 by every wind of doctrine. And this admonition is 
 especially needful in our day. 
 
 There was something very peculiar with respect to 
 the manna, especially that it could be kept over the 
 Sabbath, but on other days, was found fetid and worm- 
 eaten the next morning It was therefore obliged to 
 be gathered fresh six days in the week, but on the 
 sixth day, a double quantity for the Sabbath, on 
 which day, none fell. Now this might not be a very 
 difficult matter, yet it placed them in a state of great 
 dependance, which is just the reverse of what nature 
 seeks. The temptation in paradise was, " ye shall be as 
 gods," and it succeeded. Such is the tendency of our 
 nature still, which obeys only from necessity. 
 
 The divine commands alone are not able to render 
 human nature, which is compared to a hard and in- 
 sensible stone, sort, pliant, and tractable. On the 
 contrary, they bring its obstinacy to light. The Scrip- 
 tures say, to be carnally-minded is to 'be at enmity 
 with God, and that the carnal mind cannot be rendered 
 subject to the law of God. Nor can the life of the 
 Christian, generally speaking, be agreeable to nature, 
 
THE ISRAELITES MURMUR. 233 
 
 because of its constant and ever increasing dependance 
 upon God and his grace. Doubtless, it would have 
 better pleased the Israelites, if they had not for years 
 together been equally poor every morning. But God 
 had intentionally so arranged it.. It did not lay in the 
 nature of the manna, that it only kept a day, otherwise 
 it would not have remained good from Friday till 
 Sunday. And this divine arrangement had doubtless 
 its object ; which could be no other, than to preserve 
 the children of Israel in a state of continual dependance 
 upon the Lord, and to exercise them in fixing their 
 hopes entirely in him. He that regards this as a rule 
 of easy observance, must be little acquainted with him- 
 self. Not merely at the hour when it is required, but 
 beforeiiand, and that not merely in faith, but in real 
 possession, is what all desire. We would rather be 
 perfect in ourselves than in Christ. But if thou wilt 
 be a true disciple of Jesus, provide thyself only with 
 an empty vessel, and habituate thyself to spiritual 
 poverty. Establish within thee a firm confidence, that 
 the strong young lions shall suffer hunger, sooner than 
 that they, who fear the Lord, shall want any good 
 thing. Learn to understand that great and evangelical 
 expression-— " as poor, yet making many rich; as 
 having nothing, yet possessing all things." The need- 
 ful manna will not be wanting, though it may not fall 
 in abundance. If thou continuest poor, and seest 
 thyself beset with difficulties on every side, let his 
 grace be sufficient for thee ; for his strength is power- 
 ful in the weak. 
 
 But to what lengths did the children of Israel carry 
 their discontent? It is said, *' they sat down and 
 wept." For what reason ? On account of the cir- 
 
234 THE ISRAELITES MURMUR. 
 
 cumstances in which they were placed, their want of 
 melons and flesh meat. This was being deeply afflicted, 
 and yet ail about earthly things ! But such is also the 
 case with the worldly-minded. What makes them 
 glad, but earthly things ! What causes them grief, but 
 earthly things! What calls their powers into activity? 
 The same motive ; whilst every thing respecting their 
 soul's salvation gives them no concern. True it is, 
 that even real Christians may mourn over earthly and 
 temporal objects; for they are not stones. Jesus him- 
 self wept at the grave of Lazarus. But they moderate 
 their grief, and humble themselves under the will of 
 God. They have other and superior objects, which 
 cause them joy as well as sorrow, for they are spiri- 
 tually-minded. 
 
 The grief of the Israelites degenerated even into a 
 repugnance against God, and into rebellion. Accord- 
 ing to Psalm Ixxviii. they not only asked, " Who will 
 give us flesh to eat?" but, with incredible audacity, 
 challenged him, saying, " Is God able to spread a 
 table in the wilderness? Behold, he smote the rock, 
 that the waters gushed out, and the streams over- 
 flowed ; can he give bread also, can he provide flesh 
 for his people?" But these were wicked thoughts and 
 abominable expressions, highly derogatory to God. It 
 was monstrously irrational to allow that God had per- 
 formed one miracle, and to regard another as impos- 
 sible ; since it was an easy matter to him, as the result 
 showed, to give them flesh in abundance, without 
 working a direct' miracle. Would it not have been 
 very natural to have thought thus: — " He who could 
 give water out of the barren rock, can also give us 
 flesh in the desert, if he pleases." And what seems 
 
 4 
 
THE ISRAELITES MURMUR. 235 
 
 easier than such a conclusion ? Is man so wicked and 
 blinded, that he is even incapable of reasoning- thus ? 
 For why should we not extend this particular case to 
 mankind in general, since the Apostle expressly says, 
 in 1 Cor. x. 6, that these things, were for an example 
 for us? Do we act in a better manner? Christ says, 
 " Verily, verily, I say unto you, except a man be 
 born again, he cannot enter into the kingdom of God." 
 But do not the children of men act as if this did not 
 in the least concern them, without deducing a single 
 motive from it for their own government? " Repent!" 
 it is said. But how often and how long has this been 
 said, without their asking themselves, " What am I 
 doing ?" " Seek first the kingdom of God," it is said. 
 But who troubles himself about it ? They have no ear 
 to hear, no eye to see, nor any heart to understand ; 
 and to this day the Lord has not given it them, other- 
 wise they would act very differently. 
 
 But you, whose hearts are not yet hardened, call to 
 mind that God spared not his only begotten Son, but 
 gave him up for you ; the inference you ought to draw 
 from this is, " How sliall he not with him also freely 
 give us all things!" Do you make this deduction? 
 It is said, " He careth for you." Do you, therefore, 
 cast all your care upon him ? What degree of power 
 has his word in you ? Lord ! quicken me according 
 to thy word ! Amen. 
 
XXI. 
 
 THE PUNISHMENT OF DISCONTENT. 
 
 Numb. xi. 1—4, 10—15. 
 
 " And when the people complained, it displeased the Lord ; 
 and the Lord heard it, and his anger was kindled, and the fire of 
 the Lord burnt among them, and consumed them that were in 
 the uttermost parts of the camp. 
 
 " And. the people cried unto Moses, and when Moses prayed 
 unto the Lord, the fire was quenched. 
 
 " And he called the name of the place Taberah, because the 
 fire of the Lord burned among them. 
 
 " And the mixed multitude that was among them fell a lusting ; 
 and the children of Israel also wept again, and said, who shall 
 give us flesh to eat ? 
 
 " Then Moses heard the people weep throughout their families, 
 every man in the door of his tent, and the anger of the Lord was 
 kindled greatly; Moses also was displeased. 
 
 " And Moses said unto the Lord, Wherefore hast thou afflicted 
 thy servant ? And wherefore have I not found favour in tjiy sight, 
 that thou layest the burden of all this people upon me? 
 
 " Have I conceived all this people — have I begotten them, that 
 thou shouldst say unto me. Carry them in thy bosom, as a nursing 
 father beareth the suckling child, unto the land which thou 
 swarest unto their fathers ? 
 
 " Whence should I have flesh to give to all this people ; for 
 they weep unto me, saying. Give us flesh, that we may eat. 
 
 " I am not able to bear all this people alone, because it is too 
 heavy for me. 
 
 k 
 
THE PUNISHMENT OF DISCONTENT. 237 
 
 " 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." 
 
 We have recently been considering- the discontented 
 state of the people. We now proceed to discuss its 
 cause and effect. 
 
 What was the reason that the Israelites were so dis- 
 satisfied, and expressed themselves so impiously? Alas! 
 all had not perished in the Red Sea, who ought to 
 have been drowned in it. There was with the children 
 of Israel, a people who bore the curious name of 
 Haasaphsuph, which is well rendered by the expression, 
 " a mixed multitude." What kind of a people they 
 were, I cannot say. They were distinguished from the 
 children of Israel, and were, therefore, no descendants 
 of Abraham. In Nehemiah, the term implies the Am- 
 monites and Moabites, who, according to a divine re- 
 gulation, were never to form a part of the people of 
 God. But what the people were, who are here meant, 
 it is difficult to decide. However, they were the cause 
 of temptation, sin, and consequent punishment to the 
 children of Israel. 
 
 This " mixed multitude" is still to be met with in 
 spiritual Israel, and that in a two-fold respect. 
 
 First, the christian church originally consisted en- 
 tirely of true christians, regenerate, and believers. The 
 dreadful persecutions they experienced, prevented any 
 other than such as were really sincere, and taught of 
 God, from joining them, or else such individuals were 
 separated from them again by these very persecutions, 
 which no one could endure without being in actual 
 possession of grace and spiritual life. They were not 
 
238 THE PUNISHMENT OF DISCONTENT. 
 
 of them, otherwise they would have contmued with 
 them. Although, for a time, they might have assumed 
 the christian name, yet they continued to belong to 
 Judaism, heathenism, the world, and the powers of 
 darkness. Their apostacy was, therefore, no loss, but 
 a gain. Yet even at an early period, all kinds of tares 
 mingled themselves with the wheat, which could not be 
 hindered, but was, nevertheless, to be lamented. But 
 when, at length, external and worldly advantages were 
 connected with Christianity, and some were even com- 
 pelled by fire and sword to assume it — the number of 
 the heathen diminished greatly, whilst that of nominal 
 Christians increased amazingly ; but truth, godliness, 
 and the kingdom of God gained little by it. 
 
 An immense " mixed multitude " accompanied the 
 Israelites, and mingled with them far too much. The 
 christian church became like a net, full of good fish 
 and bad, or like a field, where tares and wheat grow 
 together, so much so even that the wheat is scarcely 
 perceptible on account of the quantity of tares, and 
 godliness because of abounding ungodliness. But 
 such a mixed multitude is unfit for the service of God, 
 and at length a separation takes place, the wheat from 
 the chaft", the former being gathered into the barn, 
 the latter cast into the fire. The church of God is not 
 increased by marriage nor by confirmation, but by a 
 birth from God. The riiajority of those who call them- 
 selves Christians, have no real right to that appellation, 
 but belong to the *' Haasaphsuph." 
 
 There have been those in all ages, who by a strict 
 church-discipline, have endeavoured to amend this 
 deplorable state of things, and were desirous of gather- 
 ing churches consisting entirely of true Christians; 
 
THE PUNISHMENT OF DISCONTENT. 239 
 
 but they failed in both respects. The penalties which 
 the church enjoins, are of that nature, as to be no 
 punishment to the majority, but that which they 
 prefer; since they consist solely of excluding the 
 individual from its fellowship and the sacrament. But 
 from these the wicked and unbelieving abstain of 
 themselves, and would regard it in the light of a 
 punishment, if they were compelled to attend the 
 preaching of the word and to partake of the sacrament. 
 Other little penances, formerly enjoined, are now 
 become obsolete. We are, therefore, left secretly to 
 grieve and pray over the breach made in Zion, and the 
 wound of Joseph, and do what we are able. The Lord 
 will at length send those, who shall fill up the gaps, 
 and repair the ways, and will visit the transgressors 
 with heavy judgments, and at length with the judgment 
 day, when he will separate the sheep from the goats. 
 Meanwhile, let every one be diligent to become a 
 Christian, an anointed one, not merely in name, but 
 in deed, and in truth. 
 
 Even as this " mixed multitude" did not perish 
 with Pharaoh in the Red Sea, but adhered to the 
 Israelites and accompanied them, so in the justification 
 of life, though sin may have for ever lost its damning 
 and controuling power through the blood and the Spirit 
 of Christ in true believers, yet Scripture and ex- 
 perience teach us, that, even in the latter, the flesh or 
 carnal will still exists together with the spirit, and that 
 these are opposed to each other; that with the new 
 man, there is still an old man, who must be crucified 
 and slain by the former. And in the strife between the 
 two, the deep depravity of the human heart, the utter 
 inability of the natural will to the performance of that 
 
240 THE PUNISHMENT OF DISCONTENT. 
 
 which is gjood, the horrible power of sin, the insuffi- 
 ciency of the law, and all our own efforts, the craft of 
 the devil, and the inexpressible necessity of the grace 
 of our Lord Jesus Christ, as well as his suretyship, 
 and the victorious power of his Spirit, are made 
 manifest. 
 
 The behaviour of the lustful people, made Moses, 
 who took no part in it, apprehensive of evil con- 
 sequences. And he had cause ; for the anger of the 
 Lord was kindled greatly. He had immediate recourse 
 to punishment, and sent out a fire amongst them, and 
 consumed them that were in the uttermost parts of the 
 camp; and hence the place was called Taberah, or 
 burning, as also Kibroth-hattaavah, or the graves of 
 lust. God, in this instance, is angry according to the' 
 spirit of the law; and O, how far do its requirements 
 extend — how unlimited is the holiness of God ! No 
 evil work has yet been committed. They had merely 
 lusted, and that too after something whicli was by no 
 means evil in itself. Certainly some wicked words 
 were used, which were offensive to God, whom they 
 challenged to work a miracle, if he were able ; and 
 here the assertion proved true, " Be not deceived ; God 
 does not suffer himself to be mocked." But yet how 
 frequently does this occur, and what would become 
 of mankind, if they were always to be punished in 
 such a manner, as he inflicted it upon his chosen people ! 
 How many excuses might have been made ; but nothing 
 of the kind was listened to, however plausible it might 
 sound. The law says, *'Thou shalt not covet;" for 
 desire is sin, and ought-never to enter into our hearts. 
 And '* cursed is every one, who continueth not in all 
 things written in the book of the law to do them." 
 
THE PUNISHMENT OF DISCONTENT. 24! 
 
 Hence we see how very deficient men are in the true 
 and correct idea of sin and its lawlessness and culpa- 
 bility. If they do much, they grant, it is true, that 
 this or that act is sin, a transgression of the law, and 
 yet maintain that it may be committed, without the 
 individual being on the whole a wicked man, and pos- 
 sessing a perverse and evil heart. Words are made 
 light of, and they are far from believing, that for every 
 idle word they may have spoken, they are punished in 
 the sight of God ; for the deity the world figures to 
 itself is a wretched being, which it neither fears nor 
 loves, and from whom — speaking seriously — it expects 
 neither good nor evil. But that lust should be sin, it 
 will by no means allow ; yet, notwithstanding, it does 
 not cease to be true, that even lusting and desiring is a 
 damnable sin, 
 
 However, it is nothing surprising, that this should 
 not be recognized. Even the Apostle Paul acknow- 
 ledges that there had been a period of his life, in 
 which he also, by reason of the blindness of his heart, 
 had not perceived this. And hence he succeeded in 
 regarding himself as blameless with respect to the law, 
 because he did not transgress the other nine command- 
 ments in an outward manner. But how was he asto- 
 nished, when his eyes were, opened to see that even 
 lust or desire was sin ! This gave him, so to speak, 
 the key to the whole gospel, and no man was more 
 joyful at its contents than he, when it revealed to him 
 the righteousness which avails in the sight of God, 
 which comes through faith in Jesus Christ, whom he 
 had previously so violently opposed. When you begin 
 with him to understand and know that desire is sin, 
 you will also grieve with him on account of it, 
 
 M 
 
242 THE PUNISHMENT OF DISCONTENT. 
 
 very gladly flee to Christ, and, like Paul, place an 
 inestimable value upon him. But that lustful desire 
 is sin, and worthy of death, the present portion of 
 Scripture teaches us in a very . striking manner, if 
 we are only susceptible of teaching, and willing to be 
 taught. 
 
 The requirements of God are of great extent. We 
 must on all occasions renounce our own will, and obey, 
 without the smallest contradiction, the only good will 
 of God; we must, if called upon, part with even our 
 most harmless wishes, and willingly endure the most 
 painful sufferings and privations. But who is sufficient 
 for these things, unless God enable him ? We must 
 nevertheless be seriously concerned to become a perfect 
 man, ready to every good work through faith in Jesus 
 Christ. The Christian ought to learn to submit to 
 every thing, accommodate himself to every thing, and 
 assent to every thing — sin excepted. 
 
 The occurrence in the camp displeased Moses, and 
 rendered him anxious. He raises a complaint, and 
 pours it out in many words, as we read in verses 
 11 — 15, which do not evidence much faith in the sight 
 of the Lord. He seems to himself too incapable for 
 that which he has to perform, and thus thinks of him- 
 self in the abstract. He first of all complains that the 
 Lord is not gracious enough to him. '* Wherefore," 
 asks he, "have I not found favour in thy sight?" 
 Thus expressing a formal doubt qf the Lord's good 
 pleasure towards him ; nor is it any uncommon or 
 singular phenomenon, that persons who have received 
 the most powerful and all-pervading assurances of 
 the divine favour, are afterwards assailed by violent 
 
THE PUNISHMENT OF DISCONTENT. 243 
 
 scruples, which, however, prove nothing against the 
 correctness of such assurances. For doubts are no 
 proofs. This sometimes arises from faults committed ; 
 at other times not so. Yet even this is salutary for 
 many reasons. The Christian ought not to place his 
 confidence in the assurances he may have received, but 
 solely in Christ ; and as soon as the former prevents 
 the latter, it is good that it be assailed. It is also 
 useful in promoting humility. He learns to know his 
 weakness, that he may cleave the more closely to that, 
 which he supposed he held so firmly -his dependance 
 upon the Lord ; seeing that *' no man can receive any 
 thing, except it be given him from above." 
 
 Moses however, thinks that God is not sufficiently 
 gracious to him, otherwise God would not have laid 
 the burden of all the people upon him ; and asks, 
 ''Wherefore dost thou afflict thy servant?" It is no 
 singular or unheard-of case, that believers may also 
 imagine, if God were gracious to them he would avert 
 from them such sufferings, trials, and temptations, as 
 those by which they are surrounded ; and they are un- 
 able to make the two agree. They are also ready to 
 say, *' If I have found favour in thy sight, wherefore 
 dost thou thus afflict thy servant ?" How is it possible 
 that, if this were the case,- 1 should have so much to 
 suffer and endure ?~that I should experience such 
 feelings of unbelief and corruption — that all my 
 prayers find so little hearing, and that my trials are of 
 such a kind, duration, and violence ? Ought nothing 
 whatever, therefore, to induce us to doubt of his love, 
 even in the smallest degree ? 
 
 If we reflect on the fate of the primitive Christians, 
 and would measure the Lord's favour to them by their 
 
 m2 
 
244 THE PUNISHMENT OF DISCONTENT. 
 
 persecution, must we not rather regard them as objects 
 of his wrath than of his love, seeing that they were 
 treated as sheep for the slaughter, and killed all the 
 day long ? 
 
 And how does it stand with them inwardly ? . Is 
 it always Sunday, Easter, Ascension-day, Pentecost, 
 and Christmas? or is there also a time of fasting 
 as in Lent? Is it always summer, or is there also a 
 rude autumn — always sunshine, or sometimes gloomy 
 days, storm, and tempest ? Do all true Christians 
 invariably experience that the kingdom of God is 
 righteousness, peace, and joy in the Holy Ghost ; or 
 are they likewise conscious that they must enter into 
 it through much tribulation ? Read of Job, hear a . 
 David, listen to a Jeremiah. See how gloomy, con- 
 tracted, and oppressed their hearts frequently appear, 
 and learn from them, that the grace which rules over 
 an individual, may suffer him to feel in such a manner, 
 as to make him infer wrath rather than love from it. 
 How does it sound, when Job says, " The arrows 
 of the Almighty pierce me, his arrows drink up my 
 spirit. Thine eyes look upon me, therefore I am 
 consumed. When I say, my bed shall comfort me, 
 my couch shall ease my complaint, then thou scarest 
 me with dreams and terrifiest me through visions !" or 
 when David says, " I am afflicted, ajid ready to die 
 from my youth up, while I suffer thy terrors, I am 
 distracted !" 
 
 And are all these no proofs to the cojitrary of divine 
 love ? Are we to believe and hope, when nothing is 
 to be hoped for ? Shall we regard the evil day, as if 
 it were a good day ? 
 
 O Lord, do thou strengthen us ! Without thee we 
 k 
 
THE PUNISHMENT OF DISCONTENT. 245 
 
 can do nothing; but all things when thou enablest us. 
 He that is not a Christian is wretched in the midst of 
 prosperity. The Christian is happy in the midst of 
 suffering. For the Lord will deliver and honour him. 
 " Nevertheless, T am still with thee*!" Amen. 
 
XXII. 
 
 THE COMPLAINT ANSWERED. 
 
 Numb. xi. 11—20. 
 
 " 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 all this people? Havel begotten them, 
 that thou shouldest say unto me, Carry them in thy bosom, as a 
 nursing father beareth the sucking childj unto the land which 
 thou swarest unto their fathers ? 
 
 " Whence should I have flesh to give to all this people ? For 
 they weep unto me, saying, ' Give us flesh, that we may eat.' 
 
 " I am not able to bear all this 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 1 have found favour in thy sight, and let me not see my 
 wretchedness. 
 
 " And the Lord said unto Moses, Gather unto me seventy 
 men of the elders of Israel, whom thou knowest to be the elders 
 of the people and officers over them ; and bring them unto the 
 tabernacle of the congregation, that they may stand there with 
 thee. 
 
 "And I will come down and talk with thee there, and I win 
 take of the spirit which is upon thee and will put it upon therii ; 
 and they shall bear the burden of the people with thee, that t^ou 
 bear it not thyself alone. 
 
 k 
 
THE COMPLAINT ANSWERED. 247 
 
 " And say thou unto the people, Sanctify yourselves against 
 to-morrow, and ye shall eat flesh ; (for ye have wept in the ears 
 of the Lord, saying, who shall give us flesh to eat? for it was well 
 with us in Egypt ;) therefore the Lord will give you flesh, and ye 
 shall eat. 
 
 " Ye shall not eat one day, nor two 4ays, nor five days, neither 
 ten days, nor twenty days. 
 
 " But even a whole month, until it come out at your nostrils, 
 and it be loathsome to you ; because that ye have despised the 
 Lord which is among you, and have wept before him, saying, 
 Why came we forth out of Egypt?" 
 
 At the first reading of this prayer, of this conversa- 
 tion of Moses with the Lord, we are struck with its 
 uncommon confidence and frankness. He speaks as 
 a friend to a friend, not as a servant to his master ; as 
 a child to his father, and not as a subject to his 
 king. 
 
 He asks, ** Wherefore hast thou afflicted thy ser- 
 vant ?" His whole life appears to him but as a series 
 of troubles, even, as in the following chapter, he re- 
 presents himself as tried above all other men. Nor 
 was he entirely in the wrong. In his tender infancy, 
 his life was in jeopardy, and he was only saved by a 
 miracle. And in maturer .years how critical was his 
 situation, being obliged to live in the splendour of the 
 court, where he might easily have lost the jewel en- 
 trusted to him ! How must his faith have inwardly 
 struggled, in order to esteem the reproach of Ciirist 
 greater riches than the treasures of Egypt ! and although 
 this ceased, when he felt compelled to leave the court, 
 yet what were the plains of Midian — what were his 
 occupations, which consisted solely in feeding Jethro's 
 
248 THE COMPLAINT ANSWERED. 
 
 flocks, for one who had been educated and brought up 
 in such a manner, habituated to the most refined 
 luxury, and for an individual of such attainments? 
 He who, as it is said, commanded armies, and was 
 esteemed as a prince of the blood, became a poor shep- 
 herd, and continued so from his fortieth year, when he 
 was in his prime, until his eightieth ! How intolerably 
 tedious, we are ready to say, for such a man as he! 
 If the thought was retained in his soul, that God would 
 deliver Israel by his means, how enthusiastic must such 
 an idea have appeared to him, and as a mockery at 
 himself, now become old and grey-headed. Did he 
 not probably strive against it, and think, that though 
 formerly a prince and generalissimo, he must after all 
 die a mere shepherd, and all his ideas of the deliver- 
 ance of Israel by his hand have been regarded as a 
 vain chimera ? But though it turned out otherwise, 
 and he had now led forth Israel out of Egypt into the 
 wilderness, what was the result? " Labour and sor- 
 row," as he himself says in the ninetieth Psalm. 
 
 " Wherefore hast thou afflicted thy servant?" What 
 is the reason why I have to endure so much, and that, 
 in my case, the clouds return after the rain ? This 
 " wherefore ?" is, doubtless, frequently uttered. At 
 one time it has reference to the occurrences that befall 
 us ; at another, to the circumstances in which the 
 affliction happens to us ; as well as, frequently, the 
 intentions and objects which God has in view in send- 
 ing us sufferings ; the utility of which does not always 
 immediately appear, but only in the sequel, and per- 
 haps, only fully in glory. It may also become a sub- 
 ject of painful consideration to the individual, why he 
 alone should be thus chastised and exercised ? Would 
 
THE COMPLAINT ANSWERED. 249 
 
 to God, exclaims Job, ye were in my place ! Asaph 
 also, could not be satisfied, why such a particularly 
 pious man as he esteemed himself to be, should be 
 chastised every morning, whilst others, as he imagined, 
 were not plagued like him. The Apostle Peter found 
 it necessary to remind those to whom he wrote, that 
 the same afflictions were accomplished in their brethren 
 that were in the world ; and the tried Christian finds 
 such a consideration useful to him, even in the present 
 day. 
 
 Moses complains of his difficult vocation, and says^ 
 ** Wherefore hast thou laid the burden of all this 
 people upon me ? and sayest to me, carry this people 
 on thine arm, as a nurse carries an infant, unto the 
 land, which thou swarest unto tlieir fathers. Whence 
 should I have flesh to give unto all this people ? I am 
 not able to bear all this people alone ; it is too heavy 
 for me." Poor Moses ! he puts into one scale the 
 work he has to accomplish, and his own strength into 
 the other, and then all courage forsakes him. The 
 result was, T am not able to do it. From the sequel 
 it would appear, that his eye had become so obscured, 
 that it seemed to him, as if no one could do it. 
 
 We leave Moses, and remark, that it is good and 
 necessary to take a minute' view of that which is in- 
 cumbent upon us, particularly as Christians, in all its 
 extent, significancy, and importance, and duly to mea- 
 sure out the strength and ability inherent in us for its 
 accomplishment; from whence a humbling but very 
 salutary inference is to be drawn. Let us then in some 
 degree consider our work, and our strength and ability 
 for it. 
 
 Great, significant, and important is the work incum- 
 
 M 3 
 
250 THE COMPLAINT ANSWERED. 
 
 bent upon us as Christians, which will soon become 
 evident to us on a little reflection. Let us only con- 
 sider, that it is our duty to attain to such a state, as 
 that we shall not feel ashamed to appear before the 
 judgment seat of Christ at the last great day, and hear 
 a joyful sentence pronounced from that supreme and 
 final tribunal, from whence there is no appeal. What 
 an important work ! 
 
 Let us consider that it is incumbent upon us, not 
 only to suppress the gross manifestations of sinful 
 passion, and to lay aside single considerable failings, 
 but that the whole of the old man, with his affections 
 and lusts, is to be entirely laid aside and slain, so that 
 no thought or desire contrary to any of God's com- 
 mands ever even arise in us, much less insinuate and 
 establish itself. What a laborious task ! 
 
 Let us reflect, that when even this is accomplished, 
 yet the greater half is still left undone ; and that now 
 the love of God and our neighbour must entirely rule 
 in us, so that the latter must be at least equal to the 
 love each one bears to himself, whilst his love to God 
 must far exceed it. We must be ready for every good 
 work, and every v. here approve ourselves as the ser- 
 vants of God. How great the undertaking ! 
 
 We must, at the same time, not forget the hindrances 
 and difficulties, which oppose themselves to the accom- 
 plishment of this work. Suppose the world should no 
 longer cause us so much trouble, and neither its plea- 
 sure nor its wealth, its commendation nor its censure, 
 particularly affect us any more, yet how will we be able 
 to accomplish our task, since we find in our very selves 
 the most powerful opposition? How shall a cripple 
 walk? Who can bring a clean thing out of an un- 
 
THE COMPLAINT ANSWERED. 251 
 
 clean ? Evil proceeds from ourselves ; and how shall 
 we stop up this source, or rather transmute it, that it 
 may yield sweet water instead of bitter? For we re- 
 quire a new heart. 
 
 If, besides all this, we consider that an invisible but 
 mighty power tries to oppose us at every turn ; a power 
 which sometimes dazzles, and at others incites and 
 impels, lulls to sleep, and tries to ensnare; and that 
 we have to combat and overcome the whole dreadful 
 host of the infernal powers — what do we then think of 
 our work? 
 
 We must not, however, conceal its extent from our 
 view, but, previously, count the cost for this great 
 building and work, and consider how it may be accom- 
 plished. Moses looked at the whole affair as if com- 
 mitted to him ; but declared it was too much for him. 
 Such was also the Lord's intention. It was to be car- 
 ried to the point of impossibility on his part, and was 
 really so. ** I am not able to stand it alone," said he. 
 And such will be also the result with all serious Chris- 
 tians, who are desirous, not merely of hearing and 
 talking, but of being doers of the word. 
 
 But such characters will not rest in their own insuf- 
 ficiency ; on the contrary, it will powerfully incite them, 
 not to say merely, I am not able, but rather, '* I can do 
 all things," — I can overcome every thing. For there is 
 a people that can say, with one and the same breath, 
 " I am weak ; but when I am weak, then am I strong." 
 If they have not the strength in themselves, they have 
 it in another, and they are strong in his strength — 
 " strong in the Lord, and in the power of his might." 
 
 Moses, in his trials, acts as a person ought to do ; he 
 
 M 4 
 
252 THE COMPLAINT ANSWERED. 
 
 takes refuge with the Lord, and lays before him all his 
 sorrows. Nor does he complain in vain : the Lord first 
 lightens his burden, by commanding him to choose out 
 seventy men, upon whom he will put his spirit, and 
 associate them with Moses, that he may not bear the 
 whole burden alone. The Lord is the proper person to 
 afford at least relief, in some way or other to the dis- 
 tressed mind, if he will not entirely deliver it. 
 
 We meet here again with the number seventy, which 
 had already occurred at Elim. CInist had also the same 
 number of disciples whom he sent forth, beside the 
 apostles. We find here likewise a type of the outpouring 
 of the Holy Spirit, at the solemn opening of the New 
 Testament dispensation, on the apostles, and through 
 them on many thousand others. It soon began to be 
 evident, that tlie Spirit had been communicated to tl'.ese 
 seventy men, for they began to prophesy, and ceased 
 not. He that hath not tlie Spirit of Christ is none of 
 his ; but wherever he comes, he produces a very evident 
 change. It may even be said of such a one, " he begins 
 to prophesy ;" not, indeed, as predicting future things, 
 but inasmuch as he begins to speak of himself and 
 divine things in. a manner conformable to the Word of 
 God, and seeks also to lead other souls to Christ. 
 
 Of the seventy men who were selected, two remained 
 in the camp, prevented by some circumstance or other 
 from appearing, as they ought to have done, before the 
 tabernacle with the rest. Certain, however^ it is, they 
 did not omit it from any evil motive. H^nce.they also 
 partook of the Spirit imparted to the others, and began 
 to prophesy in the camp.* Their names were Eldad — 
 the love of God, and Medad — ^^moderation ; two things 
 
THE COMPLAINT ANSWERED. 253 
 
 which must not be wanting. A boy, perceiving; the 
 change in them, and their prophesying, ran and told 
 Moses of it. It happened that Joshua, the servant of 
 Moses, who was constantly with him, heard this news, 
 and was immediately ready with- his advice. " My lord 
 Moses,, forbid them !" cried he. It was his self-love 
 which suggested this advice, and this self-love sought 
 its nourishment in the incomparable greatness of Moses. 
 Doubtless he thought something of himself, and we may 
 add, not without reason; for being, as it were, Moses' 
 shadow, which accompanied him every where, that 
 which detracted from the authority of Moses detracted 
 also from his ; for such is the nature of self-love, it seeks 
 to promote its own advantage by every possible means. 
 Thus, John's disciples, for the same reason, wished to 
 depreciate Jesus with their master, by saying, " Lo, he 
 whom thou baptizedst, baptizes also, and all men come 
 unto him !" But John answered, *' He must increase, 
 but I must decrease." He was therefore far from partak- 
 ing of the selfish, ambitious sentiments of his disciples; 
 and Moses was like-minded. He repelled, in a sacred 
 manner, the temptation presented him by his friend and 
 servant, and said, " Enviest thou for my sake ? Is my 
 advantage, and my honour, thy chief motive ? Would 
 God that all the Lord's people were prophets, and that 
 the Lord would put his Spirit upon them !" Certainly 
 nothing could be more desirable than such an event. 
 What can be compared to it ? Nothing. What know- 
 ledge, godliness, and love, what peace and joy would 
 then dwell upon the earth ! " Mercy and truth would 
 meet together, righteousness and peace would kiss each 
 other." The words of Moses therefore ought reasonably 
 to be the prayer of every one, both for himself and for 
 
254 THE COMPLAINT ANSWERED. 
 
 others ; especially since the Holy Spirit is promised to 
 them that ask him. 
 
 '* that thou wouldst rend the heavens and come 
 down, that the mountains might flow down at thy 
 presence !" O that all the Lord's people prophesied, 
 and that the Lord would put his Spirit upon them ! 
 
XXIII.. 
 
 THE INCREDULITY OF MOSES REPROVED. 
 
 Numb. xi. 21—23. 
 
 "And Moses said, The people among whom I am, are six 
 hundred thousand footmen ; and thou hast said, I will give them 
 flesh, that they may eat a whole month. 
 
 " Shall the flocks and the herds be slain for them, to suflSce 
 them ? or shall all the fish of the sea be gathered together to 
 suffice them ? 
 
 " And the Lord said unto Moses, Is the Lord's band waxed 
 short? Thou shalt see now whether my word shall come to 
 pass unto thee or not." 
 
 We have lingered long in Taberah, we will now pre- 
 pare for our departure, but previously consider the 
 incredulity of Moses, with respect to the divine as- 
 surance, and the reproof he received. 
 
 We will first direct our attention to the divine pro- 
 mise. A preparation, however, was requisite ; for it 
 was said, Sanctify yourselves against the morrow, be 
 prepared for it, keep your minds in an appropriate 
 frame, expect it with certainty, and rejoice in the an- 
 ticipation of it. This is a suitable preparation with 
 reference to promises in general ; but it becomes a 
 duty when they present themselves to us, as in a visible 
 manner in the holy sacraments. The promises also 
 
256 THE INCREDULITY 
 
 generally require patience, the more so, the greater 
 and more excellent they are. Here the people had 
 not long to wait — only till the next morning. Yet 
 still, even so short a period, may sometimes seem long 
 to us. 
 
 The cause and occasion of the promise was not a 
 very pleasing one. " Ye have wept in the ears of the 
 Lord," it is said, " since ye say, who shall give us flesh 
 to eat ? for it was well with us in Egypt, (and why did 
 he need to bring us out of it?) and ye have rejected 
 the Lord." It was therefore a promise and a bestow- 
 ment, not in grace, but in wrath ; not to benefit, but 
 to destroy. And is not this still frequently the case ? 
 Is the noble blessing of health a benefit or an injury 
 to those who abuse it to commit crimes ; and would not 
 many a one have escaped a misfortune had he been ill? 
 Have not the great abilities and learning of many be- 
 come a snare to them ? And what is there, that is 
 beneficial to man, except the Lord impart his blessing 
 with it ; and when he does so, what would be detri- 
 mental to him? 
 
 Israel's weeping entered into the Lord's ears. What 
 would you think, if your laughter and revelling, 
 your words and actions came to the ears of the Lord ? 
 what would be the result? — favour or displeasure — a 
 friendly or a frowning face? If this weeping, which 
 was evidently not without reason, was so displeasing 
 to the Lord, think ye that your ungodly doings will be 
 a matter of indifference to him? Or do you not sup- 
 pose that God has ears that hear every thing, eyes that 
 see every thing, and a book in which all things are 
 written? He that made the ear, shall he not hear? 
 He that formed the eye, shall he not see ? But ye that. 
 
OF MOSES REPROVED. 257 
 
 weep in Israel, be assured tliat he counts your tears. 
 Their number must indeed be complete ; but at length 
 the last will be wept, and then eternal joy shall suc- 
 ceed. '' Blessed are ye that weep now, for ye shall 
 laugh." But woe unto you that laugh now ; for ye 
 shall mourn and weep. 
 
 Tiie promise itself was to the effect that they should 
 iiave flesh in abundance, not for a few days only, but 
 for a whole month. Yet this should not afford them 
 pleasure, but loathing. They had said of the manna, 
 " Our soul loatheth this light food," and now they would 
 be compelled to say so in a still greater degree with 
 respect to the flesh, after which they had longed, and 
 gladly content themselves with the manna again. " Be 
 content with such things as ye have," says Paul ; 
 who had learned in whatever situation he was, therewith 
 to be content. God can replace that which is wanting 
 of creature good ; but no creature can replace God, 
 if he be wanting. Therefore thirst after God ! 
 
 The manna of the gospel is just as disgusting to 
 many, as the manna of the wilderness to the Jews. 
 They long for the Egyptian flesh of human wisdom, 
 which is not according to Christ, but the world. But 
 O how loathsome v/ill this become to you, if it should 
 please God to extend his mercy towards you, and grant 
 you repentance ! How would you long for the gospel 
 ye have despised, if the mercy were vouchsafed to you, 
 of feeling the pressure of your sins ! 
 
 Such was the promise given by the Lord, whose 
 honour was assailed. It was determinate — it was great. 
 It seemed impracticable. This reminds us of the great 
 promises of the gospel, which are, the entire forgive- 
 ness of sins, and even of that sinful nature, with which 
 
258 THE INCREDULITY 
 
 the Christian has to struggle — a complete and perfect 
 sanctification and renovation, in which all that is sin- 
 ful is as entirely banished from the soul, as the night 
 by the rising of the sun — a preservation so power- 
 ful, that no one can pluck them out of Jesus' hands, 
 when once in them, for they shall never perish — a 
 preservation so minute and circumstantial, that not a 
 hair shall fall unnoticed from their heads ; and so cer- 
 tain, that the ** mountains shall depart, and the hills 
 be removed," rather than the Lord's favour from his 
 people — an omnipotent assistance, so that when they 
 pass through the waters, the Lord is with them, and 
 through the floods, yet they shall not overflow them. 
 — An acceptance to the adoption of children and the 
 heritage of God. 
 
 But it is very easy to act in such a manner towards 
 these great things, as Moses did with reference to the 
 divine promise. He entered into a rational scrutiny of 
 it; the result of which was, " how can such a thing 
 be V* and closely connected with this was the idea, it 
 cannot be ! and yet, such an idea was to possess greater 
 validity than the divine promise itself! Wretched in- 
 credulity ! especially in one who was the mediator of 
 the old covenant — in him who stands amongst the 
 first in the list of believing heroes in Heb. xi. He well 
 understood the promise, since it had reference merely 
 to outward things, and could therefore be comprehended 
 by the natural understanding, without the aid of su- 
 perior light. It had reference to flesh. That they 
 should have this the day following, and that for a 
 whole month together- in the greatest abundance, 
 seemed to him something great, as it really was. And 
 how great and astonishing is that which we have just 
 
OF MOSES REPROVED. 259 
 
 quoted from the covenant of grace ? Is it not more 
 than a weak and contracted human heart is able to 
 comprehend and receive ? 
 
 Reason now set before Moses the difficulties whicii 
 lay in the way of the fulfilment of this promise. Of 
 Abraham it is said, that " he staggered not at the 
 promise of God through unbelief; but was fully per- 
 suaded, that what he had promised he was able also fo 
 perform." This could not be said of Moses on this 
 occasion, but the contrary. His reason reminded him 
 of the number and the means, and thus deprived him 
 of his faith. The number of the people first presented 
 itself to his view, which, without such as were under 
 twenty years of age, doubtless without the women also, 
 amounted to six hundred thousand footmen, exclusive 
 of the rabble of whom we recently spoke. And this 
 immense number was to eat flesh for a whole month ! 
 This was hard to believe. Let us, therefore, not think 
 so slightingly of those, who either cannot believe the 
 Bible, or at least not the whole of it. Nor is it such 
 an easy matter. Moses himself, in this instance, did 
 not believe all. It is true they had brought much 
 cattle with them out of Egypt, yet it would have re- 
 quired fifteen hundred even to be slain daily to afford 
 a moderate portion unto each. Thus their cattle would 
 have been all consumed ; and it could not have been 
 correctly said God had given them flesh. Numbers 
 embarrassed Moses, and are they not capable still of 
 crippling, or at least of restraining faith ? The number 
 of sins, which seemed to many of the saints to exceed 
 the hair of their heads, and even the sand on the sea- 
 shore ; the great number of those who walk towards 
 
260 THE INCREDULITY 
 
 perdition ; and the small number of those who find 
 the way to life, may be a source of disquietude to a 
 troubled soul. 
 
 The means for the accomplishment of the divine pro- 
 mise, likewise excited perplexity in the mind of Moses, 
 and both together caused unbelief to take up arms. 
 Moses does not show himself as a child, but as a pru- 
 dent man ; who, when he sees no way or means for the 
 accomplishment of the promise, imagines that there are 
 none in existence. Was this humility? Was this child- 
 like ? or the consideration of what God is, and what 
 man? The prudent calculator thought of oxen and 
 fish, but of birds, which are also flesh, he thinks not. 
 At the same time he exaggerates in asking, ** Shall 
 all the fish of the sea be gathered together to suffice 
 them ?" In short, it seems impossibility itself. What, 
 is not God's will sufficient to realize every thing ? Is 
 his arm shortened, so that it can no longer extend itself? 
 Are his words to be of no more value to us than our 
 own thoughts? 
 
 Well, you are at liberty boldly to triumph over 
 Moses, if you can mend the matter. When you are in 
 distress, do you confidently believe he can and will 
 deliver you, or else overrule every thing for the best? 
 When you see no longer any way of escape, do you 
 rejoice at the conviction, that he can call into existence 
 that which is not? You answer in every case, and even 
 in the most difficult, '* We are able to do it through 
 Christ;^' and then every difficulty is solved. If your 
 sins set themselves in array against you, you can point 
 to his blood, and their clamours are mute; if the law, 
 with its rigid and urgent demands, marches against 
 
OF MOSES REPROVED. 261 
 
 you, you oppose to it the shield of the righteousness of 
 Christ; and if your spiritual enemies are on the point 
 of binding you, and exclaim, •* the Philistines be upon 
 thee, Samson," the Spirit of God immediately comes 
 upon you, and every fetter is burst, as a flaxen thread 
 in the flame of a candle, and you exclaim, strong in 
 the Lord and in the power of his might , " Nay, in all 
 tliese things we are more than conquerors through 
 him that hath loved us !" and you are perfectly in the 
 right. Go forwards in this your strength, and let 
 nothing confuse nor confound you. But the case was 
 otherwise with Moses this time, and who is not 
 astonished at witnessing such incredulity, such blind 
 prudence, and such temerity in this distinguished ser- 
 vant of God ! What amazing displays of divine power 
 had he already witnessed, how great his knowledge of 
 God, what confidential intercourse he enjoyed with 
 him, and how every thing had been transacted with- 
 out a medium, so that God had said himself to him, 
 " Thou hast found favour in my sight." And yet all 
 this could not prevent him from speaking so unad- 
 visedly. 
 
 But here we see the grace of God, in faithfully re- 
 storing his servant, who here appears as a lost and 
 wandering sheep. He puts ^a question to him in re- 
 turn, by which he reminds him of his power, and thus 
 leads the mind of Moses back to the right point. " Is 
 the Lord's hand waxed short?" inquires he. How 
 beneficial ^re such divine remindings to a desponding 
 soul; how do they raise the individual out of the mire, 
 and set his feet on the dry land ! He may sometimes 
 sink down in despair at the multitude of his sins ; and 
 
262 THE INCREDULITY 
 
 how consoling is it then to be inwardly and powerfully 
 reminded of the blood of Christ, which was shed to 
 make reconciliation for us, of his strength in the " feel- 
 ing of our weakness, and of his powerful aid in the 
 consciousness of our misery." Then the soul regains its 
 wings, and its youth is renewed like the eagle's. 
 
 The Lord also informs Moses, that he himself shall 
 experience it. *< Thou shalt see now, whether my 
 words come to pass unto thee, or not." A man like 
 Moses ought to have reasonably believed without see- 
 ing, and to have hoped where nothing was to be hoped 
 for. But Moses, as Moses, could as little do this, as 
 any other person. Faith and unbelief end at length in 
 sight and experience. The unbeliever will at length 
 perceive with terror, that every thing is as the Word of 
 God told him, when it predicted hell, eternal dam- 
 nation, and a future judgment So the believer shall 
 at length be blissfully conscious of the truth of what 
 he believed, and his hopes be turned into sight. 
 
 And thus was Moses restored. All his objections 
 fell entirely away. He went to the people, and told 
 them that they should have flesh to eat for a whole 
 month. He no longer speculated upon the way or 
 means by which the promise was to be fulfilled. He 
 believed that what God had promised he would also 
 perform. O pleasing change, when the mind is extri- 
 cated from the multitudes of its own thoughts, and the 
 comfortless confusion of its own reflections, and when 
 it can place its confidence in the living God'! 
 
 But lastly, it might be asked, why Moses mentions 
 this of himself, since it is nothing to his praise, but 
 might degrade him in the opinion of others ? This 
 
OF MOSES REPROVED. 263 
 
 was the very object he wished primarily to obtain. He 
 did not wish to be exalted above his rea) standing, nor 
 desired praise, at least not at the expense of him to 
 whom all praise belongs. He wishes it to be seen, that 
 without the aid of divine grace he is no better than 
 another man. Hence Paul also refers so frequently to 
 his former errors, and when he commends himself, he 
 rarely forgets to add, " Yet not I, but the grace that is 
 in me." Humility, and an insight into our nothingness, 
 augments with our growth in grace. 
 
 In thus informing us of his errors, he testifies at the 
 same time how greatly we need the constant opera- 
 tion of divine influence, and how dependent we are 
 upon it. Of what avail is all knowledge and even all 
 experience of divine assistance, and every former 
 assurance of his grace; what avails it, if we have 
 believed a hundred times, and it is not given us at the 
 moment when it is needed ? We are then just as poor 
 and wretched, as dark and dead as if we had previously 
 known nothing, experienced nothing, nor ever believed ; 
 of which Moses is a proof in this instance. We are 
 unable to do the smallest thing of ourselves, whether 
 at the commencement or in the continuation, and there- 
 fore a very dependant life and conduct is much to be 
 recommended. 
 
 The failings which the Scriptures relate to us, even 
 of the holiest and most distinguished individuals, serve 
 also as a proof that they too are saved only by grace, 
 and that there is no other way to salvation, than the 
 new and living way through Christ; that there is no 
 other righteousness in which we can stand in the judg- 
 ment, but that which Christ has purchased for us by 
 
264 INCREDULITY OF MOSES REPROVED. 
 
 his perfect obedience, and which the penitent sinner 
 apprehends in faith. 
 
 Let us, therefore, be lowly in heart, and wholly 
 despair of ourselves, and hope to the end for the grace 
 which shall be revealed to us at the coming of our Lord 
 Jesus Christ. Amen, 
 
XXIV. 
 
 HAZEROTH. 
 
 Numb, xxxiii. 17. 
 
 " And they departed from Kibroth-hattaavah, and encamped 
 at Hazeroth." 
 
 At length we take our departure from Taberah, and 
 encamp at Hazeroth, the thirteenth station. The 
 Israelites had acted basely at the former place, and 
 been punished for it. The multitude is lessened, for 
 the Lord has slain many of them. *' These things were 
 for our examples, to the intent we should not lust after 
 evil things as they also lusted." (1 Cor. x, 16.) 
 
 This severe remedy, we v^ill hope, will have proved 
 effectual, so that the remainder will duly reflect and 
 amend themselves, and that vv-e shall have no more of 
 similar grievous and divine manifestations. But I can 
 give no assurance of this. There are children so 
 naughty, that the rod cannot cure them, and the chil- 
 dren of Israel are an obvious proof of the truth of the 
 apostolic expression, that '* the law entered, that the 
 
 N 
 
266 HAZEROTH. 
 
 offence might abound." Moses, or the law, is not able 
 to bring a single individual into the land of Canaan ; 
 on the contrary, they all die under him, and at length, 
 he himself also. His office is terrible. It kills, it 
 preaches damnation; it makes one requirement after 
 another, and thereby incites to the very reverse. One 
 of the greatest privileges of the gospel consists in 
 being delivered from, and dead to the law by faith, so 
 " that we should serve in newness of the Spirit." 
 (Rom. vii. 6.) 
 
 The continuation of our meditations on the Wander- 
 ings of Israel through the wilderness offers little that is 
 pleasing, but much that is humiliating and dejecting. 
 However, it is useful and necessary to perceive what 
 even the best of men are without Christ. 
 
 The thirteenth encampment bears the name of 
 Hazeroth, or the outer courts, doubtless because this 
 place was not far from Canaan, from that part of the 
 promised land allotted to the tribe of Judah, so that it 
 required only a few miles more to reach the borders. 
 What a desirable circumstance to be so near the end of 
 their journey 1 They had traversed for nearly two 
 years the most arid and horrible deserts; but these, 
 with their fatigues, were now left behind, and the de- 
 sirable country with all its pleasing anticipations lay 
 close before them. Ought not every heart to have 
 throbbed,- every countenance to have looked more cheer- 
 ful, and every mind to have exulted in the prospect? 
 Probably when the wind blew from that quarter, they 
 felt or thought they felt the refreshing country breeze, 
 loaded with the odoriferous perfumes of Canaan. It 
 was autumn, and the precious fruits were arriving at 
 maturity, so that soon they might expect to feed upon 
 
HAZEROTH. 267 
 
 melons, oranges, grapes, figs, and pomegranates, after 
 which they liad so ardently lusted. How painful must 
 have been any further delay, and how much they pro- 
 bably wished soon to be permitted to depart ! Con- 
 gratulations will have been heard on every side, and 
 the sound of joy and gladness. Mow must they have 
 felt ashamed of their murmurings and their impatience, 
 and have rejoiced in the mercy and faithfulness of 
 God ! How will this joy have been their strength, and 
 love have impelled them to avoid every thing v.'hich 
 might have been displeasing to the Lord ! In one word, 
 never had their circumstances been so prosperous as 
 here; and hence the name Hazeroth, or outer courts. 
 
 David, in the eighty-fourth Psalm alludes to a Haze- 
 roth, when he says, '* My soul longeth, yea even 
 fainteth for the courts of the Lord," and in the eleventh 
 verse, if we leave a word untranslated, " a day in 
 Hazeroth is better than a thousand.'*' The pious 
 monarch, therefore, took great and peculiar pleasure 
 in the courts of the Lord. We know that the taber- 
 nacle, and the temple in particular, have various courts, 
 eacli lying higher than the other, and which were 
 ascended by steps. The last court immediately before 
 the temple, was destined for the priests who offered 
 sacrifices there, on the altar of burnt offerings, and for 
 the singers and musicians of the Levites, who sang 
 psalms and hymns. The remaining courts were for the 
 Israelites in general, as also for the devout heathens. 
 From them could be seen the sacrifices which were 
 offered, and the eye could penetrate into the door of 
 the temple, which was kept continually open, and 
 the ear listen to the music of the temple, which floated 
 down towards it, and the singing of the psalms. 
 
 N 2. 
 
268 HAZEROTH, 
 
 It was, therefore, nothing surprising that David took 
 pleasure in abiding in such a place, even as was also 
 tile case with the pious Israelites in general, who went 
 thither to pray ; as we frequently perceive also from 
 the writings of the New Testament. Even the solemn 
 stillness which prevailed in this sacred place was very 
 congenial to devotion, to which was also added the di- 
 vine promise, that the Lord would bless Israel, where he 
 recorded his name ; so that believing Israelites never 
 felt so much the nearness of the Lord as in these his 
 courts. The sacrificial service afforded very important 
 subjects for meditation, particularly to persons like 
 David, to whom the. Lord imparted the hidden wisdom 
 that these were not the sacrifices of which he approved, 
 but that he had opened the ears of a certain divine 
 person, and prepared a body for him, to do his will. 
 What pleasing impressions was it not calculated to 
 make on the mind of the worshippers, when they re- 
 flected that this was the mansion and the place of 
 their peculiar, though invisible, yet powerfully present 
 king, who there revealed himself on the golden mercy 
 seat! What an agreeable noise must it have been to 
 them, when they heard the sound of the bells on the 
 robe of the high priest, walking in the temple, knowing 
 that they were then remembered before the Lord. No 
 wonder that David gladly lingered in such a place. 
 
 The outer courts in themselves certainly did not 
 produce this effect, although they might contribute to 
 it, but that which the Lord there cojnmunicated, and 
 which they there inwardly enjoyed. Of this inward 
 enjoyment the pious monarch could say much, because 
 he was acquainted with it from experience. '* Thy 
 word," says he, " is sweeter to me than honey, and 
 
HAZEROTH. 269 
 
 more precious than thousands of gold and silver ; thou 
 refreshest my soul, and makest me glad with thy coun- 
 tenance." Thus also tiie church of the Lord exclaims 
 with Isaiah, and says with Mary, '' My soul doth mag- 
 nify tlie Lord, and my spirit vejoiceth in God my 
 Saviour." 
 
 We indeed possess no Hazeroth like that of w-hich 
 David sings, in the literal sense of the term. The 
 magnificent worship of the Old Testament has dis- 
 appeared, but only because the shadow has given place 
 to the substance, and the type to the thing typified. It 
 is certain that Christians must take up their daily 
 cross, and that every day has its evil ; it is true that 
 through much tribulation we must enter into the king- 
 dom of God, and generally speaking, traverse the 
 desert. But even as in the natural desert there was a 
 pleasant Elim, and likewise an Hazeroth, where a day 
 is better than a thousand — so in true religion, there 
 are days of rejoicing and refreshment, which are of 
 more value than all the enjoyments of sense and the 
 pleasures of the world. There are first fruits of the 
 Spirit, which are from time to time imparted to the 
 believer for his consolation and encouragement. There 
 are also seasons in which the air of heaven blows, as 
 it were, upon the soul, dispelling every cloud, which 
 the individual imbibes in full draughts, feels himself 
 exalted and animated in all his powers, and becomes 
 conscious that his youth is renewed like the eagle's 
 when his plumes are again grown, so that he soars 
 aloft. There are hours in which something of that 
 celestial harmony pervades the heart, and inspires it 
 with a degree of sublime devotion and adoration, to 
 which it is unaccustomed. There are also seasons, the 
 
270 HAZEROTH. 
 
 glory of which cannot l^etter be described, than by the 
 Song of Solomon. Thus the three disciples on the 
 mount of transfiguration, exclaimed, " It is good to be 
 here!" Paul was caught up into the third heaven, 
 where he heard unutterable things. And David re- 
 joices, saying, " My cup runneth over." 
 
 These are extraordinary and singular things, which, 
 however, occur with some souls ; and even as they are 
 obliged to pass througli extremely deep waters of 
 affliction and tribulation, so they are also made glad in 
 an extraordinary manner. There have been instances 
 in which their feelings have so overpowered them, 
 that they have fainted away, and said with the bride 
 in Solomon's Song, *' I am sick of love." Did not 
 John fall at the feet of the glorified Jesus as dead, and 
 Mary Magdalen, with the exclamation, " Rabboni I" 
 without being able to utter a w^ord more ? 
 
 We do not mention these extraordinary seasons as 
 things which are indispensable, but as affording a hint 
 respecting the great things which the christian religion 
 can afford even in this life, as proved in the cases of 
 certain individuals. Certain it is, that true Christians 
 alone know what real joy is, which none but they ex- 
 perience either in time or eternity ; for the water v/hich 
 Christ bestows, shall be in us a well of water, springing 
 up into everlasting life. Mark, therefore, what great 
 and glorious things may be attained! And yet you 
 neglect and despise them, and follow after a shadow 
 and a. wandering light, that only leads you to destruc- 
 tion. Do so no longer, but stand in the ways and see, 
 and ask for the right way, and walk therein ; so shall 
 ye find rest unto your souls. The Lord Jesus does 
 not expect m.erely self-denial from us, but he also 
 
HAZEROTH. 271 
 
 grants joy ; he does not merely enjoin duties upon us, 
 but gives us strength to fulfil them, and helps us to 
 bear the burdens he imposes. If he afflicts, he also 
 consoles us; if he kills, he makes alive again. There- 
 fore be wise enough to «' seek first the kingdom of God 
 and his righteousness, and every thing else shall be 
 added unto you." 
 
 But let us turn from the extraordinary communica- 
 tions vouchsafed at Hazeroth, and which are rare, 
 and bestowed only on a few, to mention something 
 more of those things which are nothing uncommon 
 with the true Christian. 
 
 It is not a rare thing, that the people of God are • 
 rendered so inwardly happy in the midst of a variety 
 of oppressive circumstances, both external and internal, 
 that they do not feel the want of any good thing, and 
 are able to say with the Psalmist, " The Lord is my 
 shepherd ; I shall not want." David could lay him- 
 self down, and sleep very quietly, and awake equally 
 tranquil, although ten thousands of people had set 
 themselves against him. (Psalm iii. 5, 6.) Many a 
 believer has been inwardly happy and free from care, 
 although so poor, that he knew not where to find a 
 supply for his necessities. He could, without anxiety, 
 leave the Lord to provide ; and the Lord did provide. 
 
 How many a pious person has been violently sick, 
 and full of pain and disease, but at the same time so 
 joyful within, that it was even a pleasure to him, so to 
 speak, to let pain do its utmost upon him, and willingly 
 to bear it as long as the Lord should see fit. He can 
 alleviate the greatest and most affecting losses, and 
 even the pain occasioned by the vilest and most unjust 
 treatment of every kind, so that the sufferer shall be 
 
272 HAZEROTH. 
 
 like the lark, warbling in the midst of the storm. In 
 the same manner the Lord can satisfy the soul in the 
 midst of inward privation. Jehoshaphat said, without 
 feeling either distress or dismay, " In us there is no 
 strength ; for we know not what to do ; but our eyes 
 look unto thee." The believing soul can be well satis- 
 fied to be so poor in spirit, as to live solely on what is 
 given to it ; be unable to derive from itself a jingle 
 good thought, produce a sigh, or speak a right word ; 
 be obliged to cleave entirely to the Saviour and his 
 grace, and to live by faith. In such circumstances it 
 would pain the individual to perform any thing as of 
 himself, or even to make a hair white or black. 
 
 In this Hazeroth, these outer courts, Christians are 
 frequently blessed in the use of the means of grace. 
 It is true they are, in this respect, still frequently in 
 Marah, where there is water enough, which, however, 
 cannot be drunk. Yet sometimes a sermon is all spirit 
 and life to them, so that they are compelled to say, 
 " We do hear in our own language, the wonderful works 
 of God." All is pure enjoyment and food, and the soul 
 is all devotion. It is not the sermon itself, but the 
 soul sits with Mary at Jesus' feet, and hears his words, 
 and says with the bride, ** This is the voice of my 
 beloved." The preaching of the gospel then produces 
 such blessedness, that the individual feels ready to 
 pluck out his eyes for it, if it were required of him. 
 Long does it afterwards resound in the soul, like the 
 strongly touched chords of the harp ! The individual 
 is then truly in Hazeroth, and exclaims, " How amiable 
 are thy tabernacles, O Lord of hosts !" 
 
 Though the word of God may sometimes be as a 
 dead letter, and the soul be like a sick person, who 
 k 
 
HAZEROTH. 273 
 
 loathes his food, yet how often is the reverse the case! 
 The man feels within him the true expositor, the Holy 
 Spirit, and thus the time arrives, of which Jesus says, 
 tliat he will no longer speak to his disciples in pa- 
 rables, but declare to them openly of the Father. What 
 light is then imparted to him ;' what great and glorious 
 things does a single passage, yea, a single word, fre- 
 quently contain ; what grounds of faith, what heights 
 and depths ? The heart is then imbued with the love 
 of Christ, and attains to the full assurance of under- 
 standing, to the acknowledgment of the mystery of 
 God, and of the Father, and of Christ, in whom are 
 hid all the treasures of wisdom and knowledge. He 
 has the unction, and knoweth all things. What does 
 not such a one frequently feel at the reception of the 
 sacrament, when the great mysteries contained in that 
 simple act are unfolded to the astonished eye of the 
 adoring soul ! Truly the Lord is often present on such 
 occasions, and there is the gate of heaven. Such a day 
 at Hazeroth is better than a thousand. 
 
 It certainly cannot be denied, that prayer, this spi- 
 ritual respiration of the soul, is not at all times equally 
 easy ; but it is also true, that the soul occasionally feels 
 incited to pour out a prayer before the Lord, which 
 causes astonishment even to itself, and of which it may 
 be said, *' my prayer is my enjoyment." If expressed 
 in words, they are of the most tender and filial descrip- 
 tion ; if in sighs, they are most fervent ; if in tears, 
 they spring from the very centre of the soul. If in 
 intercession for others, they are most languishing ; if 
 petition, most confident ; if thankfulness, most affect- 
 ing ; and if praise, most cordial. The eye of faith 
 then looks through Christ, the open door of the temple, 
 
274 HAZEROTH. 
 
 into the sanctuary, and to the mercy seat through the 
 opened veil ; a foretaste of heaven is experienced, the 
 air of which invigorates and refreshes. 
 
 The Christian celebrates a day at Hazeroth, when 
 the Holy Spirit hovers in an especial manner upon 
 the face of the waters ; the bridegroom then is With 
 him, why should he not rejoice? He scatters the 
 gloomy clouds of doubt, and comes, like Noah's dove, 
 with the olive-leaf of peace to the heart. Then the 
 man is at rest, then he is at peace, and there the 
 weary are refreshed. He is a sanctifying Spirit, and 
 O how the fruits of the Spirit flourish under his reviving 
 breath ! and spring up themselves from the previously 
 humbled and contrite heart, in which the High and the 
 Lofty One resides. He guides into all truth, he glorifies 
 Christ ; and how great is the glory then revealed to 
 the soul ! Then the individual scruples no more to 
 ask, *' Who will accuse or condemn ?" He does not 
 find it too much to say. There is now no condemnation 
 to them which are in Christ Jesus, nor to boast of 
 being raised up together with him, and made to sit 
 together in heavenly places. He sees the Lamb of 
 God, which taketh away the sins of the world ! And 
 what a sight is that for a poor sinner ! He regards 
 God as just, and yet justifying the ungodly. He un- 
 derstands the perfect nature of the atonement, of which 
 it is said, " God was in Christ, reconciling the world 
 unto himself, not imputing their trespasses unto them, 
 and hath committed unto men the ministry of re- 
 conciliation." O certainly! he who 'attains to the 
 understanding of this in the light of the Holy Spirit, 
 desires to know nothing else but Christ and him 
 crucified ; by whom the world is crucified unto him. 
 
HAZEROTH. 275 
 
 and he to the world, and exclaims with David, " The 
 sparrow hath found an house, and the swallow a nest." 
 He possesses the Spirit, which bears witness that he is 
 a child of God, and has received him into his favour ; 
 and this he seals with such an invincible certainty, 
 that neither man nor angel "is able to shake it. As 
 the Spirit of consolation, he also inundates the soul 
 with the river of his pleasures, so that it hovers in the 
 precincts of heaven, and exclaims with Paul, " I am 
 abundantly comforted." 
 
 Such is the faint description of a day at Hazeroth. 
 If it be so glorious in the outer courts, what must it be 
 in the temple itself ! Certainly these are spiritual 
 joys, of which the spiritual man can alone be sensible. 
 But they are sacred, real, and eternal joys. They are 
 unknown to you as long as you are carnal. Cease, 
 therefore, to be carnally minded, and become spiritual. 
 For to be spiritually minded is life and peace, whilst to 
 be carnally minded is death. Will you therefore not 
 strive after the best gifts ? Will you rather content 
 yourselves like the prodigal son, with mere husks, 
 which can only satisfy swine ? O no ! flee from such 
 things ! Lay hold on eternal life, to which you are 
 called, and enter in at the strait gate into the kingdom 
 of God, which consists in righteousness, peace, and 
 joy in the Holy Ghost.' 
 
 N 4 
 
XXV. 
 
 MIRIAM S LEPROSY. 
 
 Numb. xii. and xxxiii. 18. 
 
 " And Miriam and Aaron spake against Moses, because of the 
 Ethiopian woman whom he had married ; for he had married an 
 Ethiopian woman. 
 
 *' And they said, Hath the Lord indeed spoken only by Moses? 
 Hath he not spoken also by us ? And the Lord heard it. 
 
 " (Now the man Moses was very meek, above all the men 
 which were upon the face of the earth.) 
 
 " And the Lord spake suddenly unto Moses, and unto Aaron, 
 and unto Miriam, Come out, ye three, unto the tabernacle of the 
 congregation. 
 
 " And the Lord came down in the pillar of the cloud, and 
 stood in the door of the tabernacle, and called Aaron and 
 Miriam, and they both came forth. 
 
 " And he said, Hear now nay words; If there be a prophet 
 among you, I the Lord will make myself known unto him in a 
 vision, and will speak unto him in a dream. 
 
 " My servant Moses is not so, who is faithful in all mine 
 house. 
 
 " With him will I speak mouth to mouth, even apparently, 
 and not in dark speeches; and the similitude of the Lord shall he 
 behold ; wherefore then were ye not afraid to sp^ak against my 
 servant Moses ? 
 
 " And the anger of the Lord was kindled against them, and 
 he departed. 
 
 " And the cloud departed from off the tabernacle ; and behold 
 
Miriam's leprosy. 277 
 
 Miriam became leprous, white as snow ; and Aaron looked upon 
 Miriam, and behold she was leprous. 
 
 "And Aaron said unto Moses, Ahis, my Lord, I beseech thee, 
 lay not the sin upon us, wherein we have done foolishly, and 
 wherein we have sinned. 
 
 " Let her not be as one dead, of whom the flesh is half con- 
 sumed, when he cometh out of his ftiother's womb. 
 
 " And Moses cried unto the Lord, saying, Heal her now, 
 O God, I beseech thee ! 
 
 " And the Lord said unto Moses, If her father had but spit 
 in her face, should she not be ashamed seven days ? let her be 
 shut out from the camp seven days, and after that let her be 
 received in again. 
 
 " And Miriam was shut out of the camp seven days; and the 
 people journeyed not till Miriam was brought in again. 
 
 " And they departed from Hazeroth and pitched in Rithmah." 
 
 We have now arrived, in our meditations, close upon 
 Canaan, which lay only about half a league distant. 
 Let us see what occurred there. 
 
 This is the fourteenth encampment. The events 
 which took place are of a painful nature, but at the 
 same time, admonitory and instructive. The Scriptures 
 frequently refer to them. Let us therefore briefly con- 
 sider these events, and then reflect upon the lesson 
 they teach for all succeeding ages. 
 
 The first lamentable event, which is copiously treated 
 of in the twelfth chapter, 'brings two persons before us, 
 of whom we should least have expected it. Miriam 
 and Aaron, the sister and brother of Moses. Miriam 
 is mentioned first, because she was probably the origi- 
 nator of thfe whole affair, and had infected her brother 
 Aaron with her perverted views. Both of them united 
 against Moses, as if he had not vexation sufficient. 
 Hence he calls himself the most tried or the meekest 
 
278 Miriam's leprosy. 
 
 of men. It is very pleasing, that the word may be 
 rendered both ways. It certainly sounds somewhat 
 strange, that Moses should have so highly commended 
 liis own meekness, which would have been suffered to 
 pass much easier, had he described his trials as exces- 
 sively great. He, therefore, that takes umbrage at the 
 former, may choose the latter, as Luther also does in 
 his version. We, however, cannot tliink worse of Moses 
 for mentioning his meekness, than of Paul in alluding 
 to his faith, long-suffering, love, and patience. (2 Tim. 
 iii. 10.) Saints, who make an open confession of their 
 failings on the one hand, may be permitted also to 
 mention their good qualities on the other, for their 
 humility continues in both cases the same, since they 
 ascribe the former to themselves, the latter to grace. 
 In other respects, meekness, is not learned without 
 trial, at least the former affords an opportunity of exer- 
 cising the latter. 
 
 If the meekness of Moses had been highly serviceable 
 to him on so many occasions, an opportunity, by no 
 means agreeable, now presented itself for the exercise 
 of it. Miriam and Aaron took offence at him, and 
 let him perceive it by their ill-natured speeches. What 
 cause of offence had he given them ? He gave them 
 none, but they took offence at his having married an 
 Ethiopian woman. Nor was this the real cause of their 
 vexation, but offended self-love and mortified ambition. 
 *' Has the Lord indeed only spoken by Moses ?" asked 
 they, " Hath he not also spoken by us ?" " We are 
 older than he ; we have the Spirit of God as well as 
 lie ; and yet every thing must be done as he prescribes ; 
 we are weary of it ; we will also share in the authority 
 he exercises, and not be content with all that he pre- 
 
Miriam's leprosy. 279 
 
 scribes." Thus speaks ambition and self-love. The 
 privileges of others are regarded by these evil qualities 
 as insults. They are not content that others should 
 possess them, but they wish themselves to enjoy them, 
 and carefully collect together what they can to depre- 
 ciate them in the opinion of others. And here we see 
 this corrupt principle manifesting itself in venerable and 
 even holy individuals. How lamentable ! Ought not 
 the relation in which we stand to each other to be similar 
 to that of the members of the same body, as the Apostle 
 directs (I Cor. xii. 12, &c.) For the advantages Christ 
 bestows upon others, he is able also to bestow upon 
 thee. If thou art low, rejoice in thy exaltation, if thou 
 art weak, rejoice in thy strength, art thou strong, rejoice 
 in thy weakness. 
 
 The Ethiopians were a people held in great contempt 
 by the Jews, and still are so, according to the curse 
 pronounced upon their progenitor Ham, or Canaan by 
 Noah, that he should be '* a servant of servants." This 
 contempt rebounded upon Moses, for having taken a 
 wife out of this accursed race. Moses was also slow of 
 speech. Great gifts of grace have generally also a 
 great counterpoise, in order that the individual may 
 not exalt himself, but continue humble ; as well as that 
 others may not idolize him, which is so easily the case. 
 Miriam, a prophetess, a poetess, and a singer, imagined 
 herself far above her sister-in-law, and not only despised 
 her, but her brother on her account, and refused to be 
 inferior to him. But what reason had she to exalt 
 herself? She was no Ethiopian ; but had she herself 
 and her own measures to thank for that ? and though 
 the other was an Ethiopian, yet was she the wife of 
 Moses. Before God there is no difference, but all 
 
'280 Miriam's leprosy. 
 
 men are alike in this, that they are sinners, and come 
 short of the glory of God. It is not the colour of the 
 skin, but of the heart ; not the stock from which we 
 come, but sin which renders us contemptible ; and he 
 that despises another on account of his sins, may see to 
 it, how he does so, lest a pharisaic spirit intermingle 
 itself. God forgives great sinners when they repent, 
 and condemns righteous persons, when they think they 
 need no repentance. Nay, does not God put the 
 children of Israel on a level with the Ethiopians, when 
 he says, *' Are ye not as the children of the Ethiopians 
 unto me, O children of Israel ?" (Amos ix. 7.) There- 
 fore do not think so highly of thyself, Miriam! but 
 look at thy own appearance, whether thou art not also 
 black. Happy for thee, if with Solomon's Ethiopian 
 bride, thou canst say, " I am black but comely." 
 
 Moses is also to be considered as a type of Christ, 
 even in this marriage, which was so much disapproved 
 of by Miriam and Aaron. The church of the elect is 
 called the bride of Christ. He is her husband. But 
 was this church by nature any thing else but an 
 Ethiopian — hateful and deformed ? And did not Jesus 
 really act as a suitor to this Ethiopian ; since he not 
 only declared that he was come to seek and to save 
 that which was lost, to call sinners to repentance, and 
 not the righteous; but also acted in such a manner, 
 that it was said of him, "This man re'ceiveth sinners 
 and eateth with them." And when at length the 
 heathen had the gospel preached to them, the irri- 
 tation of the Jews rose to its height, and especially 
 that of the priesthood. -And speaking generally, that 
 which renders the christian religion so odious to some, 
 is that it is a religion for poor sinners. 
 
Miriam's leprosy. '281 
 
 Miriam and Aaron refuse to be scholars and to hang 
 upon the lips of Moses on all occasions ; they have 
 understanding- themselves, and can give advice, they 
 are not people that require to be led and guided, but 
 who already know how to rule. And wherever these 
 sentiments prevail, religion causes offence. But the 
 poorer and more miserable any one becomes, the more 
 is he reconciled to it. The gospel must be just what 
 it is, and nothing else, in order to suit him. O how 
 the soul is gratified that Jesus receives sinners ! This 
 it is which comforts the man, and makes him so fond 
 of Jesus. 
 
 But the Lord knows how to bring dov/n the soul 
 which he loves ; even as he said to those who thought 
 themselves rich ; " Whom I love, I rebuke and chasten." 
 Thus it fared with Miriam and Aaron. The Lord heard 
 what they said. " The Lord heard it" — important 
 expression ! Job might have cause to boast of his 
 righteousness before men ; but as soon as he speaks 
 with God, he says, " Behold I am vile, what shall I 
 answer thee?" Ah, "God seeth not as man seeth." 
 David is justly terrified at the idea of God imputing 
 iniquity, and says in such a case, " who could stand !'* 
 But Miriam and Aaron did not imagine they had said 
 any thing improper, and^thought they were much in 
 the right. But how soon were their views altered, and 
 how deeply were both of them ashamed and humbled ! 
 
 They were all three in the tabernacle. The Lord 
 suddenly ordered them all to leave it. But why Moses ? 
 doubtless to humble him also, that the great praise 
 which the Lord bestowed upon him might not puff him 
 up; for the Lord called him his servant, who was 
 faithful in all his house, with whom he spake mouth to 
 
282 Miriam's leprosy. 
 
 mouth, and not in parables and enigmatical expres- 
 sions, but who saw him in his real form, and said, 
 *' Wherefore were ye not afraid to speak against my 
 servant Moses ? And the anger of the Lord was kindled 
 against them, and he departed, and the cloud also 
 departed from off the tabernacle." Thus the Lord 
 turned his back upon them, and rejected them witli 
 disdain. Their eyes now opened. The supposed justice 
 of their cause was turned into injustice, they became in 
 their own eyes black as the Ethiopian, and now gladly 
 left their sister-in-law in peace. Thus God seeth not 
 as man seeth, and let every one beware of thinking 
 slightly of any kind of sin, but regard it as it really is, 
 the greatest of evils. We must become humble, and 
 possess a broken heart, that trembleth at his word, for 
 unto such does the Lord look. Miriam and Aaron had 
 experienced the divine favour ; the Lord therefore 
 regards their improper conduct in a severer light ; and 
 you, who call upon God as your father, pass the time 
 of your sojourning here in fear, for there is no respect 
 of persons with him. But what must it be, when the 
 Lord turns away from a soul in anger, even with a 
 gracious intention ! Hezekiah experienced it, and said, 
 " I shall go softly all my years in the bitterness of my 
 soul." (Isaiah xxxviii. 15.) 
 
 Nor was this all ; but Miriam became leprous as 
 snow, and thus great contrition was produced in each. 
 Their high thoughts and lofty imaginations were now 
 at once brought low. Miriam, the cause of the whole, 
 is so astonished, that she cannot utter a word; but 
 Aaron makes a very humble confession of sin. " Alas, 
 my lord," thus reverentially does he address the Ethio- 
 pian's husband, " I beseech thee lay not the sin upon 
 
Miriam's leprosy. 283 
 
 us, wherein we liave done foolishly, and wlierein we 
 liave sinned. She is like a dead carcase !" Nor does 
 Aaron think himself a whit better than his sister. He 
 now calls the conduct of both, sin and folly, and his 
 greatest concern is, that the sin may not lie upon 
 them ; on which account he beseeches Moses, whom 
 just before he had despised, this mediator of the old 
 covenant, to intercede for them with God. Does not 
 grace act thus with every soul which it humbles? O 
 how precious to such is the Mediator of the new co- 
 venant, and how indispensable is he, who previously 
 seemed so superfluous, as long as the individual was 
 pleased with himself, and had only fault to find with 
 others, whilst blind to his own wretchedness ! If others 
 are Ethiopians, he then thinks himself as leprous as a 
 dead carcase. If he formerly exalted himself above 
 many, he now humbles himself under every one, and 
 only entreats mercy and compassion. 
 
 Scarcely was it requisite that Aaron should call 
 upon his brother to intercede for their sister. It pained 
 Moses himself deeply ; the offensive language of his 
 sister had not deeply grieved him, nor the praise the 
 Lord bestowed upon him rendered him proud. He still 
 remembers well how a short time before he had been 
 himself so unbelieving, and felt more compassion than 
 vexation. Hence he prayed with great fervour, saying, 
 *' Heal her now, O God ! I beseech thee !" Happy are 
 we, that we have not an High Priest who cannot be 
 touched with the feeling of our infirmities, but was also 
 compassed about with infirmities, that he might have 
 compassion on the weak, the tempted, and the erring. 
 On which account we now come boldly to the throne of 
 grace, that we may obtain mercy and find grace to 
 help in every time of need. 
 
*284 Miriam's leprosy. 
 
 And thus ought Christians to have pity on each 
 other, and bear each other's burdens, but not act as 
 lords and judges over God's heritage ; being themselves 
 also in the flesh. The more hum^ble, modest, and 
 mean we are in our own eyes, the better and safer 
 for us. 
 
 But Miriam was to be thoroughly humbled. The 
 intercession of Moses was therefore heard, but not on 
 the spot. She was to learn to consider herself as one 
 whose father, from just displeasure, had spit in her 
 face, and to bear the shame of it. Moses was therefore 
 commanded to exclude her seven days from the camp, 
 after which she was restored. O what a week of re- 
 pentance, prayer, pain, and grief must it have been ! 
 Will she not frequently have cast herself upon the 
 ground, and become almost intolerable to herself be- 
 cause of her sin and folly? This remedy had, however, 
 such a good effect, that we read of no further fault 
 which she committed. We must be thoroughly hum- 
 bled, and then we shall be thorougly healed. This 
 period of humiliation lasted with the children of Israel 
 full forty years, that every thing might be made mani- 
 fest which was in their hearts. 
 
 The people sympathized cordially and sincerely in the 
 humiliation and correction of this distinguished indivi- 
 dual, and did not take their departure until after she was 
 received into the camp. They then removed into the wil- 
 derness of Paran. This was a very large, mountainous, 
 and dreadful desert ; its name signifies beauty, ornament, 
 splendid attire. Singular that a desert should be thus 
 termed ! But are not many things called good which 
 are not so? And is there not much of that which is 
 good that does not seem to be so? The gospel appears 
 to the natural man to be a dry and barren desert, which 
 
Miriam's leprosy. 285 
 
 contains in it nothing attractive, but much tliat is re- 
 pulsive. One thinks he finds in it inexplicable con- 
 tradictions ; another absurdity and folly ; but how is 
 the scene changed, when on the path of the knowledge 
 of himself and his sinfulness, he attains to a proper view 
 of it ! But let every one see to it, that he does not 
 make choice of the wilderness instead of Canaan, the 
 shadow instead of the substance ! rather lay hold on 
 eternal life, to which ye are called. Renounce every 
 thing for Christ's sake, and know, that in following 
 him, you will receive it back a hundred-fold with per- 
 secutions, and eventually without them. 
 
 Let me, in conclusion, only observe that the place 
 where they encamped in this enormous wilderness was 
 called Rithmah, which signifies juniper, of which, pro- 
 bably, great quantities grew there, which, if useful in 
 repelling the snakes which infested the neighbouring 
 parts, were still troublesome enough by their thorny 
 nature. Canaan is now very near, we are close upon 
 the borders, at most but half a league from them. There 
 is no obstruction to their entering into the country — 
 neither rivers nor lofty mountains. Reasonably do we 
 exult on the occasion. Jerusalem, Hebron, and all the 
 rest of the cities are no longer afar off. Methinks we 
 already hear the busy hum of their streets, and see the 
 tiocks and vineyards upon the hills, hear the song of 
 the vine-dressers and the lowing of the herds, whilst 
 our hearts leap for joy. 
 
 But here we will break oft', in order, in the sequel, to 
 hear what further occurred. O Lord save thy people, 
 and bless thine inheritance ! Amen. 
 
XXVI. 
 
 THE SPIES SENT FORTH. 
 
 Numb. xiii. 1 — 3. 
 
 •' And the Lord spake unto Moses, saying, 
 
 '' Send thou men, that they may search the land of Canaan, 
 which I give unto the children of Israel ; of every tribe of their 
 fathers shall ye send a man, every one a ruler among them. 
 
 " And Moses, by the commandment of the Lord, sent them 
 from the wilderness of Paran ; all those men were heads of the 
 childx'en of Israel." 
 
 The Israelites are still at Rithmah, on the borders of 
 Canaan, in that part which was afterwards allotted to 
 Judah for his inheritance. Let us now more closely 
 consider the events that occurred there, which are of 
 ^reat importance, and to which the Holy Scriptures 
 frequently refer, and hold them up as a warnint^ 
 example to every future age. 
 
 It was then thought proper to send forth twelve 
 spies, according to the number of the tribes of Israel, 
 who were enjoined to search out the land, and then 
 ofive an exact account of its nature, soil, fruitfulness, 
 the state of its towns and villages and their inhabitants, 
 as well as to bring specimens of the fruits of the 
 
 4 
 
THE SPIES SENT FORTH. 287 
 
 country. According to Deut. i. 22, this idea pro- 
 ceeded from the people themselves, but according to 
 Numb. xiii. 1, 2, tlie Lord commanded it to be done. 
 In the thing itself, therefore, both were unanimous. 
 The plan was very rational, and duly considered. 
 Even as there are people, who expect to accomplish 
 every thing by means of reason and reflection — so 
 there are others, who are immediately ready with their 
 censures, when mention is made of employing reason. 
 Both are equally blameable. Why should not every 
 thing be maturely considered, and wherefore may not 
 this be done in a devout and acceptable manner? It 
 was very rational and advisable, that Moses urgently 
 besought Hobab his brother-in-law, although he was 
 an Ethiopian, to travel with them through the desert, 
 with which he was well acquainted, although the 
 pillar of cloud sufficiently pointed out the way. And 
 in like manner, it was acting very wisely to send spies 
 into the land. 
 
 It has cost me a little effort to refrain from giving 
 the meaning of the names of the twelve spies, after 
 having given that of the names of the twelve captains 
 of the host. However, I relinquished this the more wil- 
 lingly, since although their names had mostly pleasing 
 significations, yet those who bore them were bad people, 
 as, besides this, they filled high offices, they were so 
 much the more dangerous, the greater was the confi- 
 dence which was placed in them. Nor must we be con- 
 cerned, because there are and have been names of emi- 
 nence amongst the enemies of the truth, and that on the 
 whole, the higher ranks are at the same time the 
 most dissolute. This is certainly a heavy judgment. 
 When professors, teachers, and preachers are opposed 
 
288 THE SPIES SENT FORTH. 
 
 to the truth, things look desperate ; but this, alas ! 
 is nothing uncommon. Two names, however, I 
 must mention, because they make an honourable 
 exception, and are the only ones of all the six hundred 
 thousand which came out of Egypt, who reached 
 Canaan. One of them was called Caleb, or "good 
 heart" and certainly nothing that is evil and only the 
 g-ood heart enters Canaan. *' Except a man be born 
 again, he cannot see the kingdom of God." He was 
 the son of Jephunneh that is " turn away." He did 
 not agree with, but turned away from the sentiments of 
 the rest, however great was the majority against him, 
 even though they gained the general approbation, held 
 important offices, and had honourable appellations. 
 Caleb's sentiments were at variance with them, as well' 
 as his conduct. The second was called Oshea ; but 
 Moses gave him the name of Joshua, or more properly 
 Jehoschua. Both names signify the same, implying a 
 saviour. But in the second name, Jehoschua, as is 
 evident from the sound, a part of the name of Jehovah 
 is interwoven, so that it may be rendered Jehovah the 
 Saviour, which is nothing else than the name of Jesus. 
 This is extremely remarkable. It was Joshua, and not 
 Moses, who brought the children of Israel into the 
 land of Canaan. The law was unable to do it, but 
 Jesus accomplished it. Nor do any enter heaven ex- 
 cept Joshua and Caleb— Jesus and a good heart. 
 
 The spies therefore departed. Their undertaking 
 was no trifling matter. They were obliged to depend 
 entirely upon the divine protection ; for had they been 
 discovered, the Canaanites would not have spared 
 them. But he who undertakes any thing by divine 
 commission, may consider himself safe under divine 
 
 4 
 
THE SPIES SENT FORTH. 289 
 
 protection ; which these men also experienced, and it 
 is almost to be regretted that we know not the particu- 
 lars of what occurred to them, since doubtless much of 
 a remarkable nature occurred, and divine providence 
 must have frequently interposed in a very visible man- 
 ner on their behalf. So little haste did they make in 
 their researches, that they remained absent forty 
 days, during which time, much might have been 
 ascertained. 
 
 It may be supposed with what eager expectation, 
 and occasionally with what anxiety their return to the 
 Israelitish camp was looked for, how often they must 
 have been the subject of conversation to the mass of 
 the people, and of the intercession of the pious. At 
 length they returned. How great must have been the 
 joy, how inquisitive the curiosity, how numerous the 
 questions ! They saw first the glorious proof of the 
 excellence of the country upon their shoulders, which 
 must have been a highly pleasing sight in such a barren 
 wilderness. In the valley of Eschcol, they had cut 
 down a branch with a cluster of grapes, called Eschcol 
 in Hebrev>^, and which name they gave to the valley, 
 and bore it between two of them upon a staff. Al- 
 though we cannot exactly infer its weight and size 
 from the manner in which, it was carried, since it was 
 only a proof of their prudence to carry it thus for a 
 considerable distance that it might sustain no injury ; 
 yet it is certain that in Asia the grapes grow to a 
 size which might seem incredible tons. In many places 
 the clusters are so large, that a boy of twelve years 
 old can hide himself behind one of them, and the 
 single berries are as large as our apples. Two men 
 might therefore have enough to do to carry such a 
 
 o 
 
290 THE SPIES SENT FORTH. 
 
 cluster for any length of time. What a sight must 
 this have been for the children of Israel, now on the 
 point of entering such a country ! 
 
 Besides these grapes, they also bro.ught pomegranates 
 and figs of singular size and beauty. The pomegranate 
 is a fruit as pleasant and refreshing, as it is salutary 
 and beautiful ; its rind is adorned with the most pleasing 
 stripes and colours, and when ripe, it makes a rent, 
 through which purple-coloured juicy kernals and berries 
 look forth invitingly, which are easily pressed out of 
 the aperture. 
 
 These excellent fruits, however, were not presented 
 to them so much for their participation as for public 
 inspection, in order the more to animate their longing 
 after such a glorious country. They were first fruits, 
 of which the harvest was to follow, and were presented 
 to them as a pledge. 
 
 Something similar also occurs in the spiritual life. 
 We have likewise the first fruits of the Spirit. Precious 
 fruits from the heavenly Canaan are sometimes exhibi- 
 ted to our view, and we are refreshed with the powers 
 of the world to come, although, in general, we are 
 obliged to be contented with the daily manna of grace. 
 The devil showed Christ, in a delusive manner, all the 
 kingdoms of this world in a moment, and said, "All 
 this will I give thee, if thou wilt fall down and worship 
 me." Christ acts in a similar way with his people, by 
 affording them a prospect of the glory of his kingdom, 
 and giving them a foretaste of it, saying unto them, 
 " Ail this and yet more will I give thee if thou wilt fall 
 down and worship me r" to whom the ravished soul 
 replies, " Whom have I in heaven but thee, and there 
 is none upon earth that I desire beside thee ; and 
 
 4 
 
THE SPIES SENT FORTH. 291 
 
 though liesh and heart should fail, yet thou art ever 
 the joy of my heart and my portion !" And thus the 
 covenant is sealed between them. 
 
 With this matter-of-fact account, the spies combined 
 their vocal testimony, against the truth of which no- 
 thing could be objected. They said, " the land is good ; 
 and surely it floweth with milk and honey ; and this 
 is the fruit of it, by which you may judge of it your- 
 selves." They added further, *' Nevertheless the people 
 are strong, there are giants among them, and the 
 cities are walled and very great." This dismayed the 
 people; therefore Caleb addressed them and said, 
 ** Let us go up at once and possess it, for we are well ' 
 able to overcome it." 
 
 Sucli was the appearance of Canaan, and such is 
 also the case with real religion. He that will live long 
 and see good days, let him become a Christian. Un- 
 speakably great, incomparable, and eternal, are the 
 benefits connected with it ; whilst without, all is 
 misery, corruption, and ruin. But it is no easy matter 
 to enter the kingdom of God. A great and strong 
 people, amongst whom there are giants, are opposed to 
 thee; there are various nations also, and after having 
 overcome one, another will oppose thee. But let us, 
 notwithstanding, boldly ^go up and possess the land, 
 for we are well able. 
 
 But it was with reference to this last point, that the 
 opinions were divided. The ten other spies described 
 the astonishing difficulties more at large, and brought 
 up an evil report of the land. They described the 
 inhabitants as a very warlike people, who fed upon 
 each other — cannibals therefore, who cut the matter 
 short with a person. But how was it that they escaped 
 
 o 2 
 
292 THE SPIES SENT FORTH. 
 
 out of the country ? This was either a visible proof of 
 the divine protection, or the people could not be such 
 men-eaters as they described them. They all appeared 
 to them very great, and we were, said they, compared 
 with them, but as grasshoppers. Although this de- 
 scription might have been somewhat exaggerated, yet it 
 was true upon the whole. Moses confirmed it himself, 
 and quoted the proverb, " Who can stand against the 
 sons of Enak!" Enak must have been a giant as 
 well as his sons and descendants, who were called 
 Nephilim ; that is, the fallen, as also monsters, of whom 
 mention is likewise made before the flood. Ought not 
 this to remind us of the fall of angels and of men, by 
 which they are become real monsters ? Be that as it 
 may, we have every reason to believe that the taking 
 possession of the true Canaan, of which the former was 
 only a type, the pressing into the kingdom of God, is 
 attended with the greatest difficulties, which are by 
 no means easily cleared away, either in the whole or in 
 part. Nor ought we to think it superfluous, to bring 
 these difficulties from time to time before us, in order 
 that we may be thereby induced to take the most 
 appropriate measures to obviate them. Besides the 
 law and the curse, of which we have already had occa- 
 sion to speak, the sin 'which has so thoroughly per- 
 vaded our natures, and rendered us as incompetent to 
 any thing good, as inclined to all that is evil, con- 
 tinually opposes itself to prevent our fully possessing 
 the " righteousness, peace, and joy in the Holy Ghost," 
 to which we are called. Every one will readily grant 
 that sin must not reign in us ; but what is to cast it 
 down from its throne in us, since we are, lamentably 
 enough, not two, but one with it ? The strong man 
 
THE SPIES SENT FORTH. 293 
 
 armed keepeth his goods in peace; and it is only a 
 stronger than he, who, after many a struggle, at length 
 expels hirn, and obtains possession of the same, which 
 even then is not safe from his attacks, seeing he fre- 
 quently returns with other spirits more wicked than 
 himself; which renders it necessary to maintain a con- 
 tinual warfare. 
 
 A very important dispute now arose between Joshua 
 and Caleb on the one side, and the ten spies on the 
 other, in the presence of the whole people. The former 
 affirmed, that the people were well able to go up and 
 possess the land — the latter, that it was impossible. 
 The first two by no means denied what was said by the 
 rest, of the giants and the strong cities ; for they were 
 not inclined to deceive the people in any respect, by 
 giving them false conceptions of the difficulties to be 
 encountered. But they wished to show them the real 
 state of the case, and in what manner that which seemed 
 impracticable might be accomplished, and that which 
 was improbable rendered real. But the worthy men 
 found it a difficult undertaking. They could not 
 demonstrate and prove their view of the matter upon 
 rational grounds, but were obliged to have recourse 
 to faith. They found, however, no credence, since 
 the people were destitute of that faith which takes 
 invisible things into account, and were guided solely 
 by reason, which does not go beyond that which is 
 visible and natural. 
 
 No wonder, therefore, that no one sided with them, 
 but all with their opponents. The whole congregation 
 lifted up their voice and wept, and this lasted the whole 
 night through. Their distress then rose to its height, 
 
294 THE SPIES SENT FORTH. 
 
 on the very borders of Canaan, and they never thought 
 themselves so far from it as now, when they were so 
 near it. The case was similar here, though much more 
 painful, to what they had experienced at Marah, where, 
 though they found water to quench their thirst, yet, 
 when about to drink of it, they found it intolerably 
 bitter. Canaan now lay immediately before them, but 
 there seemed no possibility of arriving at it. How lamen- 
 table I No star broke through the thick darkness of the 
 night. It fared with them as with all the wicked who 
 dream only of enjoyment, until the horrors of perdition 
 overtake them, towards which they are carelessly and 
 securely marching. At day break, the darkness which 
 enveloped them manifested itself in a more obvious 
 manner. They murmured against Moses and the Lord 
 liim.self. They wished for death, and complained that 
 the Lord was leading them into a land where they 
 would fall by the sword, and their wives and children 
 become a prey. They therefore decided upon choosing 
 a captain, who might conduct them back into Egypt. 
 
 Only four individuals opposed themselves to the 
 storm. — Moses and Aaron cast themselves in silence 
 upon their faces before all the assembly of the congre- 
 gation, thereby manifesting their profound grief, as 
 well as for the purpose of praying to God. At length 
 Moses spoke, and preached to them the necessity of 
 exercising faith. " Be not dismayed," said he, " neither 
 be ye afraid of them. The Lord our God will go before 
 you and will fight for you. The Lord will bear ye up, 
 as a man beareth his son." But his exhortation to trust 
 in the living God was i^i vain, and rebounded back 
 from the rock of their unbelief. 
 
THE SPIES SENT FORTH. 295 
 
 Joshua and Caleb were also deeply concerned, and 
 rent their clothes from excess of grief. They also ex- 
 horted the people to believe, by which they would 
 assuredly triumph over every difficulty; and in order 
 the better to attain their laudable object, they em- 
 ployed the most powerful mode of expression. *' They 
 shall be as bread to us ; the Lord is departed from 
 them." For wjien the hour of extremity arrives, when 
 the soul is obliged to pass through deep waters, and 
 the billows go over her head — it is time to unfold the 
 most powerful incitements which the gospel offers to 
 faith. And for this purpose the word of God affords 
 the richest materials. 
 
 But, in tlie present instance, all was in vain. The 
 encouraging address of the two men produced an en- 
 tirely opposite effect. The people's unbelief broke out 
 into enmity and wrath, and they called out on all sides, 
 that they should be stoned. O the horrible depravity 
 of the human heart ! But truth has always met with 
 similar treatment. Where it is not received, the indi- 
 vidual takes up arms against it, and rejects it with 
 bitterness. When truth appeared on earth in person, 
 it found no lodging, and because it still did not de- 
 part, they nailed it to a cross. When they were unable 
 to expel it, they banished its messengers, and tormented 
 its confessors with every species of torture. Thus was 
 it received in the camp of the Israelites, and thus is it 
 still received. The number of its adversaries is con- 
 siderable. "They speak loftily," says Asaph, ''they 
 set their mouth against the heavens, and their tongue 
 walketh through the earth." The multitude side with 
 them. *' But we are not of them that draw back, but 
 
296 THE SPIES SENT FORTH. 
 
 of them that believe and are saved." If we abide in 
 him, and his words abide in us, we shall know the truth, 
 and the truth shall make us free. All that are bbrn of 
 God overcome the world, and this is the victory that 
 overcoraeth the world, even our faith. May the Lord 
 powerfully produce this faith in us ! Amen. 
 
XXVII. 
 
 Numb. xiv. 10—39. 
 
 " And the glory of the Lord appeared in the tabernacle of the 
 congregation before all the children of Israel. 
 
 "And the Lord said unto Moses, How long will this people 
 provoke me ? and how long will it be ere they believe me, for all 
 the signs which I have shown amongst them ? 
 
 " I will smite them with the pestilence, and disinherit them t 
 and will make of thee a greater nation and mightier than they. 
 
 " And Moses said unto the Lord, Then the Egyptians shall 
 hear it, (for thou broughtest up this people in thy might from 
 among them); 
 
 " And they will tell it to the inhabitants of this land ; for they 
 have heard that thou. Lord, art among this people; that thou, 
 Lord, art seen face to face; and that thy cloud standeth over 
 them, and that thou goest before them by day time in a pillar 
 of cloud, and in a pillar of fire by night. 
 
 " Now if thou shalt kill all this people as one man, then the 
 nations which have heard the fame of thee, will speak, saying, 
 
 " Because the Lord was not able to bring this people into the 
 land which he sware unto them, therefore he hath slain them in 
 the wilderness. 
 
 " And now, I beseech thee, let the power of my Lord be great, 
 according as thou hast spoken, saying, 
 
 " The Lord is long suffering, and of great mercy, forgiving 
 iniquity and transgression, and by no means clearing the guilty; 
 visiting the iniquity of the fathers upon the children unto the 
 third and fourth generation. 
 
 o3 
 
298 THE ANGER OF THE LORD 
 
 " Pardon, I bepeech thee, the iniquity of this people, according 
 unto the greatness of thy mercy, and as thou hast forgiven this 
 people from Egypt even until now. 
 
 " And the Lord said, I have pardoned according to thy word ; 
 but as truly as I live, all the earth shall be filled with the glory of 
 the Lord. 
 
 ^' Because all those men, which have seen my glory and my 
 miracle^ which I did in Egypt, and in the wilderness, have 
 tempted me now these ten times, and have not hearkened to 
 my voice; 
 
 " Surely they shall not see the land, which I sware unto their 
 fathers, neither shall any of them that provoked me, see it ; 
 
 " But my servant Caleb, because he had another spirit with 
 him, and hath followed me fully; him will I bring into the land 
 whereinto he went ; and his seed shall possess it. 
 "(Now the Amalekites and the Canaanites dwelt in the valley.) 
 To-morrow turn you, and get you in the wilderness by the way^ 
 of the Red Sea. 
 
 "And the Lord spake unto Moses and unto Aaron, saying, 
 
 " How long shall I bear with this evil congregation, which 
 jnuvmur against me? I have heard the murmurings of the 
 children of Israel, which they murmur against me. 
 
 " Say unto them, As truly as I live, saith the Lord, as ye have 
 spoken in mine ears, so will I do to you : 
 
 " Your carcases shall fall in this wilderness ; and all that were 
 numbered of you, according to your whole number, from twenty 
 years old and upwards, which have murmured against me. 
 
 " Doubtless ye shall not come into the land, concerning which 
 I sware to make you dwell therein, save Caleb, the son of 
 Jephunneh, and Joshua, the son of Nun. 
 
 " But your little ones, which you said should be a prey, them 
 will I bring in, and they shall know the land which ye have 
 despised. 
 
 " But as for you, your carcases, they shall fall in this wil- 
 derness. ^ 
 
 " And your children shall wander in the wilderness forty 
 years, and bear your whoretloms, until your carcases be wasted 
 in the wilderness. 
 
 " After the number of the days in which ye searched the land. 
 
AT THE people's UNBELIEF. 299 
 
 even forty days, each day for a year, shall ye bear your ini- 
 quities, even forty years ; and ye shall know the altering of my 
 pui-pose. 
 
 " I the Lord have said, I will surely do it unto all this evil 
 congregation, that are gathered together against me; in this 
 "Wilderness they shall be consumed, -and there they shall die. 
 
 " And the men which Moses sent to search the land, who 
 returned, and made all the congregation to murmur against him. 
 by bringing up a slander upon the land, 
 
 " Even those men, that did bring up the evil report upon the 
 land, died by the plague before the Lord. 
 
 '•' But Joshua, the son of Nun, and Caleb, the son of Jephunneh, 
 which were of the men that went to search the land, lived 
 still. 
 
 " And Moses told these sayings unto all the children of Israel ; 
 and the people mourned greatly." 
 
 We lately witnessed rebellion rising; to its height in the 
 camp of the Israelites — the two wortliy men Joshua 
 and Caleb, in danger of being stoned — and the people 
 on the point of choosing a captain to lead them back 
 to Egypt. The Lord now intervenes. His glory appears. 
 He desires the consent of Moses to destroy the people. 
 Moses supplicates forgiveness for them. The Lord 
 grants his petition, but swears at the same time, that 
 none of all those who had come up out of Egypt should 
 enter the land of Canaan. They should all die in the 
 wilderness, and their children only should arrive there. 
 Instead of marching into the promised land which lay 
 immediately before them, they were compelled to return 
 to the Red Sea. Forty years were they to wander in 
 the wilderness, consequently still about thirty- eight 
 years. The ten spies soon perished ; the remaining 
 six hundred thousand were destined gradually to follow 
 
 o4 
 
300 THE ANGER OF THE LORD 
 
 them, with the exception of Joshua and Caleb. This 
 was the immutable decision. The Lord sware it, and 
 it stood fast. 
 
 But what was the peculiar caus.e of the Lord's hot 
 displeasure, which induced him to swear an immutable 
 oath, that they should not enter the promised land ? 
 Were the difficulties too great, the Canaanites too 
 strong, the cities too firm ? No. Had they committed 
 such an offence with their golden calf, that the Lord 
 even now remembered it against them ? Nor was this 
 the cause; for that ofience had been forgiven. Was 
 it their frequent murmurings, or other sins, that now 
 received their punishment, or what was the cause of 
 such severe measures being adopted respecting them ? 
 The Apostle points out the reason, when he says, in 
 Heb. iii. 17, &c., '* But with whom was he grieved 
 forty years ? was it not with them that had sinned, 
 whose carcases fell in the wilderness, and to whom 
 sware he that they should not enter into his rest, but 
 to them that believed not ? So we see that they could 
 not enter in because of unbelief. Let us therefore 
 fear," adds he, " lest a promise being left us of entering 
 into his rest, any of you should seem to come short of 
 it. For unto us is the gospel preached as well as unto 
 them ; but the word preached did not profit them, not 
 being mixed with faith in them that heard it. For we, 
 who believe, do enter into rest.'^ Which was it therefore 
 of all the sins they had committed, which excluded them 
 from Canaan, and excludes every one from the bliss of 
 heaven ? None that is committed against any one of 
 the ten commands; for from this there is a deliverance; 
 but that which is committed against the gospel, which 
 
AT THE people's UNBELIEF. 301 
 
 proclaims and offers this deliverance to us, out of which 
 there is none to be found. And by what do men sin 
 against the gospel ? By unbelief. 
 
 I wish to treat of this unbelief in a scriptural mannier, 
 to show in what it consists, and how it manifests itself, 
 both where it reigns and where it makes occasional 
 attacks. May the Lord afford the necessary aid ! We 
 are all extremely interested in this subject, because it 
 is unbelief that damns, even as it is faith that saves. 
 Hast thou faith, thou shalt be saved ; but if unbelief 
 reigns in thee, thou wilt assuredly perish. 
 
 Let me first make a few remarks respecting faith. 
 It is of supreme importance, because the whole of 
 salvation is connected with it. The justification, in 
 virtue of which the sinner is absolved at the divine 
 tribunal, depends solely upon faith. Were I to quote 
 every passage of Scripture to prove this position, I 
 should occupy the half of this discourse. Let Gal. ii. 
 16, suffice : " Knowing that a man is not justified 
 by the works of the law, but by the faith of Jesus 
 Christ." 
 
 Purification of heart is also produced by faith, even 
 as Peter says, (Acts xv. 9,) " God purified their hearts 
 by faith," and Christ himself says plainly, (chap. xxvi. 
 18,) " They are sanctified by faith, that is in me." 
 
 Peter ascribes preservation also to faith, when he 
 says, '* Being kept by the power of God, through 
 faith unto salvation.'^ 
 
 John ascribes to it the entire conquest over the world, 
 when he declares that " This is the victory that over- 
 cometh the world, even our faith." 
 
 But we have no need to enter further into detail ; 
 since Christ himself, when leaving this world and 
 
302 THE ANGER OF THE LORD 
 
 ascending- to heaven, comprebends every thing in the 
 brief expression, *' He that believeth shall be saved." 
 
 Let us now listen to some of the sentiments of Scrip- 
 ture on unbelief. Like faith it is the only thing at 
 which Christ v/ondered. " He that believeth not is con- 
 demned already," says Christ; and John the Baptist 
 adds, " The wrath of God abideth on him." " The 
 devil works in the children of disobedience, and blindeth 
 the minds of them that believe not," says Paul. John 
 declares, that *' whosoever believeth not, maketh God 
 a liar," and thus commits the most heinous sin. He 
 departs from the living God, is not justified, nor sanc- 
 tified, nor preserved ; and can do nothing but sin. Thus 
 all is comprehended in the words of Christ, when he 
 declares, *' He that believeth not shall be damned." 
 
 Thus it is evident, that salvation and damnation are 
 connected with nothing but faith and unbelief, and this 
 concerns us all in the highest degree ; for we are in- 
 dividually either believers or unbelievers; unless we 
 make a third class, consisting of such as are under the 
 preparation of grace, and stand in the posture of the 
 man who exclaimed, *' Lord, I believe ! help thou my 
 unbelief!" But by nature we are all sick of the disease 
 of unbelief; for " God hath concluded all in unbelief." 
 (Rom. xi. 32.) Faith is our supreme duty; unbelief 
 our most heinous crime. 
 
 Let us then ascertain more minutely the nature and 
 properties of unbelief. What is it? How does it 
 manifest itself? It is the opposite of faith. If faith 
 consists in a readiness to receive Christ solelv and 
 wholly as the only and perfect source of life and 
 righteousness, unbelief consists in the non-existence 
 and absence of this readiness. If faith regards as 
 
 4 
 
AT THE people's UNBELIEF. 303 
 
 true what God has revealed in his word, unbelief 
 regards it as false. If faith is a heartfelt confidence, 
 nnbelief is mistrust. But as the Christian finds within 
 him in this life, an old and new man ; so faith and 
 nnbelief reside within him, eind sometimes one and 
 sometimes the other, has the upper-hand. Let us there- 
 fore consider unbelief, both in its dominion and its 
 occasional attacks. 
 
 It shows itself in its complete supremacy in those 
 who deny even the existence of God, and the immor- 
 tality of the soul ; who do not revere the Word of 
 God as a divine revelation, but entirely depart from it 
 in sentiment, nay, even cherish and defend opinions 
 inimical to it, and assail, contest, and even mock and 
 ridicule the doctrines it contains, whilst persecuting 
 those that believe them. There are multitudes of sucli 
 characters at present in the christian world, and this 
 theoretic infidelity has extended itself even to the very 
 lowest class- of the people, after having commenced 
 with the higher and more polished ranks in life. Of 
 such individuals there is never any want. David spoke 
 of old, of the fools that say in their heart, " there is 
 no God." Formerly they said it only in their heart; 
 but now they openly maintain it. True it is, espe- 
 cially in the present day, that not many wise or noble 
 are chosen, and that the time is come, when men will 
 no longer hear sound doctrine; and it is no rare occur- 
 rence for whole congregations to oppose the choice of a 
 truly pious preacher or parochial schoolmaster, and 
 refuse to have such a one. Many efforts are made and 
 artifices used to bring up an evil report of the land of 
 Canaan ; and for two that speak in favour of it there 
 are ten that gainsay them. God however, in his 
 
304 THE ANGER OF THE LORD 
 
 mercy, has of later years raised up many, and en- 
 lightened them with the light of truth ; so that the 
 gospel is again abundantly preached. Unbelief, there- 
 fore, in its complete manifestation, denies God the 
 Father and his creation, God the Son and the redemp- 
 tion wrought out by him, and God the Holy Ghost and 
 his sanctifying influences, the divine attributes, the 
 divine promises, as well as the word in which they are 
 recorded, the fall of Adam, and consequently also the 
 necessity of repentance, regeneration, justification, and 
 sanctification, and even of future blessedness and per- 
 dition. They are true children of the devil, the father 
 of lies, and are consequently full of lies. 
 
 But it does not develope itself in this manner in 
 those who receive truth as such for their basis, are 
 perhaps zealous for it, and possess a circumstantial 
 knowledge of it ; or else know as little of the truth as 
 of error which is opposed to it ; but on whose heart 
 and conscience the truth makes no suitable and abiding 
 impression ; they have no love to it, and even rather 
 avoid it. The consideration of the righteousness and 
 holiness of God neither rouses nor alarms them ; nor 
 does the contemplation of his mercy and his grace 
 affect and humble them ; they do not feel moved and 
 impelled to renounce sin, and desire the divine favour 
 as their greatest treasure. They continue in an unsus- 
 ceptible and morbid state. They may indeed be occa- 
 sionally terrified and roused, like Felix at the preaching 
 of Paul ; but the most of them come very rarely to 
 hear the word, although '• faith cometh by hearing ;" 
 or even if they are present, they do not listen, under- 
 stand, or take it to heart. The number of these prac- 
 tical infidels is, alas ! very great, and the word does 
 4 
 
AT THE people's UNBELIEF. 305 
 
 not profit them, because they do not mix faith with 
 it. 
 
 Unbelief very prominently manifests itself in refusing; 
 to come to Christ ; for the non-reception of Christ is the 
 essence and substance of unbelief. It desires neither 
 him nor his grace. It does not hunger and thirst after 
 righteousness. It does not have recourse to him, much 
 less does it trust in him and expect salvation solely 
 and wholly from him. From what, therefore, ought 
 every one to seek to be delivered ? From this very sin. 
 He that is free from it, finds, in every other respect, a 
 beaten path ; but he in whom it rules, or in the degree 
 in which it exists in any one, finds his soul closed 
 against God and all the influences of his light, and 
 open to Satan, securing the dominion of sin, and bring- 
 ing with it nothing but torment. 
 
 But from whence does unbelief proceed ? Alas ! we 
 bring it into the world with us, and thus ail are un- 
 believers, and become believers only through regene- 
 ration. This is a part of our unhappy inheritance 
 left us by the first Adam. He suffered himself to be 
 seduced into unbelief, and thus we have all inherited 
 it from him. Hence no one is at liberty to deem him- 
 self free from unbelief, unless delivered from it by 
 regeneration. 
 
 But regeneration does not free us from it, so entirely 
 as to exonerate us from all further attacks from it. It 
 is then, first, that the individual sees and feels its power, 
 and how deeply it is rooted in him. Hence he is obliged 
 to enter upon the fight of faith, and to make it his chief 
 concern to become strong and complete in faith. 
 
 The children of Israel present us, in this part of their 
 history, with a warning example, respecting which the 
 
306 THE ANGER OF THE LORD 
 
 Apostle says, " Let us beware that we do not fall after 
 the same example of unbelief." But Joshua and Caleb 
 furnished a better example, whose faith we ought to 
 follow. The Israelites did not believe they should be 
 able to enter into the land of Canaan, although God 
 had promised it them, and engaged to conduct them 
 thither. The preaching of faith made no impression 
 upon their minds, but much more the discourse of un- 
 belief. • The inhabitants of Canaan seemed to them to 
 be much too powerful, and entirely invincible, and 
 they made no account of God, his power, faithfulness^ 
 and promises. They had no confidence in him, save 
 merely what was visible, and then they easily com- 
 prehended what the ten said to them, because it har- 
 monised with their natural mode of thinking; whilst 
 the statements of Joshua and Caleb were repulsive to 
 them and groundless. The conduct of these two men 
 manifested great faith. They by no means denied the 
 difficulties of the undertaking, and that their own 
 strength was insufficient for the work. But faith cal- 
 culates quite differently to unbelief. The latter stops 
 short at what it sees; but faith takes God into account, 
 his promises, power, faithfulness, and grace, and thus 
 possesses a courage, founded on that which is invisible. 
 With God it expects to do exploits. Their ability to 
 this they sought not in themselves, but in God. And 
 thus the believer acts in every case. ' If asked whether 
 he can overcome the wicked one, however terrible and 
 powerful he may be? Faith answers, "I am able." 
 Canst thou stand in the judgment, seeing that thy sins 
 exceed the sand on the sea shore ; and since thou art 
 still continually inclined to all that is evil, canst thou, 
 in spite of every temptation and danger, persevere to 
 
AT THE people's UNBELIEF. 307 
 
 the end and come off more than conqueror ? Canst 
 thou crucify and slay thy corrupt nature, lay aside the 
 sin tliat most easily besets thee, and thus perfect holi- 
 ness in the fear of God? Faith will answer, " I am 
 well able, since in the Lord I have righteousness and 
 strength ;" for faith places its confidence entirely in him 
 and not in itself, and hopes to the end for the grace 
 which shall be revealed at the manifestation of our Lord 
 and Saviour, Jesus Christ. 
 
 Unbelief acts very differently, and regards such a 
 line of conduct as absurd, foolish, and fanatical. It 
 either despairs in the hour of distress, because it has 
 no hold nor support from the invisible world : or else it 
 Iiopes in visible aid, trusts in man, and makes flesh its 
 arm. Its own wisdom is to help it through, and if the 
 brittle ice breaks under its feet, nothing is left but 
 terror, helplessness, and despondency, unless God 
 graciously suffers every thing thus to fall from the 
 individual's hands, in order by this means to teach him, 
 to found the edifice of his hopes on the true founda- 
 tion. His works and supposed righteousness have 
 hitherto been the ground of his consolation. He is 
 himself his god, as far as it goes. The children of 
 Israel did not place confidence in God that he could 
 bring them to Canaan, and yet they trusted in them- 
 selves to be able, without him, to find their way back to 
 Egypt through the wilderness. What absurdity, what 
 presumption ! 
 
 Unbelief, the want of confidence in God, was there- 
 fore the only reason why they did not enter tlie land, 
 but were obliged to return from its borders to the Red 
 Sea, as if they were really going back again to Egypt. 
 Unbelief wa;* the cause, why God was thus angry with 
 
308 THE ANGER OF THE LORD 
 
 them, and why he would have destroyed them all at 
 once, had not Moses interceded for them. It was the 
 cause why they obtained only, after the lapse of forty 
 years, that which they might have possessed at the 
 time. destructive unbelief! 
 
 The Apostle, in Hebrews iv. places us on the" same 
 footing with the Israelites, when he says "It is 
 preached unto us, as well as unto them." What is 
 thus preached ? The promise of entering into his rest. 
 The gospel of Christ, the glad tidings of the grace of 
 God are preached to us. We are continually told, 
 that " it is a faithful saying, and worthy of all accep* 
 tation, that Jesus Christ came into the world to save 
 sinners." We are informed that no sins are too heinous 
 to be forgiven ; no wretchedness so profound, frorti 
 which Jesus Christ cannot deliver us ; that no one is 
 so bad, as to be unable to attain it, and none so good 
 as not to need it. It is therefore said also to us, 
 " Take heed, lest any of you fall after the same ex- 
 ample of unbelief," but believe on the Lord Jesus, and 
 you shall be saved, justified, purified, strengthened, 
 and beatified. We do not, however, intend by this a 
 mere outward confession of belief; but a living self 
 and world -denying heartfelt faith. The first step to 
 which is the consciousness of that unbelief, in which 
 we are all so deeply plunged, shut up, and buried by 
 nature. O how unable you will feel yourselves to 
 believe, when you seriously desire true faith ; how 
 many hindrances will you meet with, and how often 
 will you be compelled to exclaim, ** Lord, help my un- 
 belief." Strengthen niy faith I What a fight of faith 
 you will then probably have to endure ! But fight for 
 it nevertheless. Struggle for it, until, with the man 
 
AT THE people's UNBELIEF. 309 
 
 born blind, you can fall down, worship, and say, " I 
 believe I" O how happy will you then be " for we, who 
 believe, do enter into rest." " He that believeth hath 
 eternal life, but he that believeth not, shall not see 
 life ; for without faith, it is impossible to please God." 
 Believe, therefore that you may be justified and be- 
 come heirs of eternal life. Amen. 
 
XXVIII. 
 
 THE SABBATH BREAKER, 
 
 AND 
 THE REBELLION OF KORAH. 
 
 Numb. xv. 36. 
 
 " And all the congregation brought him without the camp, and 
 stoned him with stones, and he died ; as the Lord commanded 
 Moses." 
 
 Numb. xvi. 32, 33 
 
 "'■ And the earth opened her mouth and swallowed them up, 
 and their houses, and all the men that appertained unto Korah, 
 and all their goods. 
 
 " They, and all that appertained to them, went down alive 
 into the pit, and the earth closed upon them ; and they perished 
 from among the congregation." 
 
 The children of Israel are still at Rithmah on the 
 borders of Canaan, where the unhappy events recorded 
 in our text took place.. We reg-ard in them a two- fold 
 subject of consideration. The inviolability first of the 
 law, and secondly of the priesthood. 
 
THE SABBATH BREAKER. 311 
 
 The severity and inviolable nature of the law, appears 
 from tlie history of the Sabbath breaker. The case 
 was as follows. A man went about in the camp, one 
 Sabbath day, and gathered up some wood. This was 
 the crime. But although he might not be justified in 
 doing so, yet many things doubtless might have been 
 said in his excuse, by which his crime might have been 
 palliated. He was permitted to gather' wood, but he 
 did so on the Sabbath. He doubtless knew, that God 
 liad forbidden every species of labour on that day, at 
 least he might and ought to have known it. But he 
 was ignorant that all labour was so strictly prohibited, 
 even upon pain of death. And can gathering a few 
 sticks be called labour? The man probably did not 
 do it with the intention of showing that he disregarded 
 the divine command, nor to offend others, and tempt 
 them to evil. 
 
 But see, what an astonishing movement this appa- 
 rent trifle caused in the whole camp! The people 
 who found the man thus occupied, bring him to Moses, 
 who calls together all the elders of the congregation on 
 account of it, and requests their decision upon it. The 
 thing appears of importance to them, but considering 
 all the circumstances mentioned above, too difficult for 
 them to pronounce a decision. They do not wish to 
 be hasty, and therefore put the man in ward ; for it 
 was not clearly expressed in the law what should be 
 done to him. 
 
 The Lord then took up the matter himself. And 
 what decision did he give respecting him? Did he 
 order him to be set at liberty with a warning to do so 
 no more, since he had erred more from ignorance than 
 impiety, and the gathering of a few sticks could 
 
312 THE SABBATH BREAKER. 
 
 scarcely be called labour? Or did the Lord coramand 
 him to be kept prisoner for a few days, that he might 
 not regard himself as innocent, although he knew not 
 how great a sin he had committed ? This, according 
 to our views, would have been mild and merciful, if not 
 even just. But our judgment in divine things amounts 
 to nothing. The law knows nothing of mercy and 
 lenity, and still less of a right to regard things less 
 strictly. Certainly, were the morality of the present 
 day to sit in judgment, it would declare nothing to be 
 culpable sin, or as meriting eternal death. Suppose 
 the question were to concern the keeping of the Lord's 
 day; how is it celebrated, even though the ancient 
 strictness should by no means be applied to it, nor 
 evangelical liberty infringed upon ? By what is it dis- 
 tinguished from other days ? Are not many customary 
 occupations carried on, on that day, and especially in 
 the former part of it? How much of it is also spent 
 in idleness ? People sleep longer than usual, dress 
 better, receive and pay visits, and spend the evening in 
 a variety of amusements and dissipation, so that even 
 midnight resounds with the rattling of carriages, and 
 the wild uproar. England is the only country on earth 
 ■where the case is different. Profound silence and 
 ^ tranquillity reigns on the Sunday in London — that im- 
 
 '^i ^^^*^ y mense city, which resembles an entire kingdom. Why 
 ^^*^V' 'should not this be the case elsewhere, especially in our 
 little valley ? The reason is, because *' ye will not." 
 You will live according to your lusts, and many are 
 fearful of diminishing their gains, if they were to keep 
 the day, although the- Lord says, it shall not be in 
 vain, even if we only shut a door in his temple in 
 honour of his commands. 
 
THE SABBATH BREAKER. 313 
 
 But what was the sentence pronounced upon the 
 man who gathered sticks on the Sabbath day? The 
 Lord said to Moses, *' The man shall surely be put to 
 death; all the congregation shall stone him," and this 
 sentence was really executed. We see, in this single 
 instance, the dreadful severity and strictness of" the 
 divine law ; for the same is extended to the whole of 
 the commandments. If men think so little of trans- 
 gressing them, yet God is only the more strict. He 
 that faileth in one point is guilty of all. Reflect upon 
 the import of these words, and what would become of 
 us, were this rule to be acted upon in our case I Who 
 amongst us can say, he has only transgressed in one 
 point ? And were any one to confess that, he would, 
 according to this rule, necessarily perish. How much 
 more he, who has repeatedly and grossly transgressed ! 
 We must give an account of every idle word ; and what 
 an account will that be! Let our hearts and thoughts 
 dwell upon the subject, and duly consider it; for it is 
 the word and doctrine, not of man, but of God. 
 
 But why linger at such a terrifying consideration ? 
 In order that we may duly perceive our lost and sinful 
 state ; be thoroughly conscious of the impossibility of 
 salvation out of Christ; comprehend the necessity of 
 the obedience of Christ in ©ur stead ; obtain a contrite 
 spiiit and a broken heart; entirely despair of our- 
 selves ; take refuge with Jesus Christ, and thus be 
 justified by faith in him, and become heirs of eternal 
 life. The very reason why Christ is> so indifferent to 
 mankind, and that on that account they perish, is, 
 because they are not aware of their lost state. The 
 perception of it is half the deliverance from it. Rest 
 not, therefore, until you can say with David, "Thou 
 
 p 
 
314 THE REBELLION OF KORAH. 
 
 forgavest the iniquity of my sin." " Bless the Lord, 
 O my soul, who forgiveth all thine iniquities!" 
 
 The history of the rebellion of Korah confirms,, in a 
 terrific manner, the typical priesthood; against which 
 he and his adherents opposed themselves, and as a 
 punishment were swallow^ed up alive by the earth. The 
 question concerning the offering of sacrifices and of 
 incense, in a word, the priesthood. Moses, by divine 
 command, had ordained his brother Aaron and his 
 descendants to tlie high-priesthood, but the rest of 
 the tribe of Levi and his own descendants to inferior 
 priestly offices. Several were dissatisfied with this 
 arrangement, and would not recognize it as divine; 
 accused Moses of being imperious ; asserted that others 
 were equally fit for the priesthood ; procured adherents, 
 consisting solely of persons of rank and authority ; 
 rebelled, and refused to listen any longer to Moses, at 
 whom they niocked and bitterly scoffed. *' Is it a 
 small thing," said they, ** that thou hast brought us up 
 out of a land that floweth with milk and honey, to kill 
 us in the wilderness, except thou make thyself altoge- 
 ther a prince over us ? Moreover, thou hast not 
 brought us into a land that floweth with milk and 
 honey, or given us inheritance of fields and vineyards." 
 *' Will you put out the eyes of these men ?" How 
 strange ! They accuse Moses of a desire to rule, and 
 yet practice it themselves ! But the J.ord interposed 
 in a dreadful manner. The earth opened, and the 
 v/hole of the conspirators with their families went 
 down quick into the pit. A fire also went out from 
 the Lord, and consumed the two hundred and fifty 
 
 4 
 
THE REBELLION OF KORAH. 315 
 
 men that offered incense ; and because the people 
 murmured, instead of humbling themselves, a plague 
 went forth from the Lord, and slew fourteen thousand 
 seven hundred of them. 
 
 On this, Aaron was solemnly established in the priest- 
 hood, and the Israelites rendered so tractable, that they 
 were well satisfied with it. " Behold," said they to 
 Moses, " we die, we perish, we all perish. Whosoever 
 cometh any way near unto the tabernacle of the Lord, 
 dieth. Shall we then be utterly consumed ?" The 
 Lord then said unto Aaron, " Thou, and thy sons, and 
 thy father's house with thee, shall bear the iniquity of 
 the sanctuary; and thou and thy sons with thee shall 
 bear the iniquity of your priesthood. And ye shall 
 keep the charge of the sanctuary and the charge of 
 the altar, that there be no wrath any more upon the 
 children of Israel." (Numb, xviii. 1,5.) They were 
 therefore compelled to be content with the typical 
 priesthood, in order to continue in the divine favour, 
 and did not consequently venture to encroach upon 
 it. 
 
 We learn from this narrative a very important lesson. 
 How much more ought we to be satisfied with the true 
 priesthood of the Son of God, that thus we may be and 
 cotitinue acceptable in the sight of God ; and how 
 much more ought we to beware of entirely denying it, 
 or even encroaching upon the office of that Jesus, 
 whom God hath set forth to be a propitiation, through 
 faith in his blood, that he might offer unto us that 
 righteousness which avails before God, in the forgive- 
 ness of sins, which had previously remained under the 
 divine forbearance ! Of which high-priesthood the 
 Apostle speaks at large in Heb. vii. — x. 
 
 p2 
 
316 THE REBELLION OF KORAH. 
 
 But what is implied in rejecting the priesthood of 
 Ciirist, or encroaching upon it? Two things ace to be 
 noticed here, which we will briefly consider ; the priest- 
 hood of Christ, and in what respe.ct it may be rejected 
 or encroached upon. 
 
 Jesus Christ is the true High Priest, and administers 
 the true priesthood. He has, for the most part, per- 
 fected and finished it ; by which we mean, he has 
 redeemed us by the sacrifice of himself. He has re- 
 conciled us to God. He sanctified himself for those 
 whom the Father had given him, that they also might 
 be sanctified through the truth. As the Lamb of God, 
 he has taken away the sins of the world. He was 
 ■wounded by our transgressions, he was bruised for our 
 iniquities. He, the righteous one, suffered for the 
 unrighteous, and bore our sins in his own body on the 
 tree. He is the propitiation for our sins, and with one 
 offering has perfected for ever them that are sanctified. 
 By this offering, which he accomplished in the deepest 
 humiliation on the cross, he became the cause of salva- 
 tion to all them that obey him. The Son of God 
 accomplished and finished this part of his priesthood 
 during his thirty-three years' abode upon earth, par- 
 ticularly in the eighteen, six, and three last hours of 
 his lile — in Gethsemane, before his judges, and on the 
 cross, during the three hours of darkness. On that 
 day, reconciliation was made for iniquity, and ever- 
 lasting righteousness brought in; when the Messiah 
 was cut off, but not for himself. (Daniel ix. 24, 26.) 
 
 The Son of God administers also a principal part of 
 his priestly office still*; and this consists in his inter- 
 cession, " for he ever liveth to make intercession for 
 us." Through this intercession, he accomplishes the 
 4 
 
'the rebellion of korah. 317 
 
 justification of his people, and what else is requisite 
 for their salvation, even as he accomplished it for 
 Peter, when he prayed that his faith might not fail ? 
 
 It is in the exercise of this priestly office that our 
 whole salvation lies, from its commencement to its 
 termination. Hence this sacrifice needs not to be 
 repeated, and therefore this typical service in the 
 temple soon ceased after its completion, never to be 
 re-established. 
 
 The punishment inflicted upon Korah and his ad- 
 herents for attempting- to obtain possession of the 
 typical priesthood, may serve us also for a warning 
 — not only against sin in the general, because of the 
 dreadful and avenging righteousness and holiness of 
 the divine being, but also against the rejection of the 
 priesthood of the Son of God, and all encroachments 
 Hpon it in particular. 
 
 How does a person become guilty of these ? In two 
 ways ; the one gross, and the other more subtle. Even 
 the names of the men who refused obedience to the 
 typical priesthood ordained of God, contain intima- 
 tions to this effect. For Abiram means the lofty 
 self-exalting father, who is, however, only a worm ; 
 the character of 'the proud pharisee, who exalted him- 
 self above the humble publican. Dathan signifies a 
 man of the law. Such was the rich young ruler who 
 came to Jesus — not as a sick man to a physician, or 
 as a poor man to one that is rich and benevolent. A 
 third is called On ; strength and sufficiency ; " What 
 lack I yet?" What shall I do? as if it were scarcely 
 possible that any thing could be enjoined which he 
 was unable to fulfil. And such are the sentiments 
 from whence proceeds the rejection of the priesthood 
 
318 THE REBELLION OF KORAH.' 
 
 of Christ, and of the atonement and reconciliation 
 made by him. 
 
 Formerly, there was only a single sect — the Pela- 
 gians, and in latter times, the Socinians, who directly 
 contested and denied the divinity of the Son of God, 
 together with his priesthood, as well the corruption of 
 human nature, the impossibility of being justified and 
 saved by the law, and the necessity of the impartation 
 of the Holy Spirit. On the contrary, they boasted of 
 the dignity and powers of human nature, took praise 
 to themselves for duly explaining the duties of man, 
 which, according to their doctrine, were sufficient, if 
 people would only practise them ; conceded Jesus the 
 honour of a mere teacher and pattern, without acknow- 
 ledging that more is required in order to salvation ;* 
 and spoke very contemptuously of faith, so far as it 
 did not mean mere fidelity and obedience; true Da- 
 thans, moralists; 0ns, self-sufficient; and Abirams, 
 arrogant worms. But now these errors have infected 
 a great part of the protestant church. What value is 
 attached, on the whole, to Christ, to his sacrifice and 
 merits, or to the Holy Spirit? Man, say they, is a 
 self-sufficient creature ; he is whole, and needs no 
 physician; he can easily repair and atone for his un- 
 important sins himself. This is the New Testamental 
 conspiracy of Korah and his fellow rebels. However 
 gifted and learned the heads and leaders of the party 
 may be, we are commanded to abhor their perverted 
 sentiments, and separate ourselves entirely from thern. 
 " Foi* if we sin wilfully after having received the know- 
 ledge of the truth, there remains no more sacrifice for 
 sin, but a dreadful looking for of judgment, and of 
 fiery indignation, which shall devour the adversaries." 
 
THE KEBELLION OF KORAH. 319 
 
 But as for you, ye humble and abased souls, who 
 know how great your sin and misery is, do not reject 
 the priesthood of Christ and his vicarious sacrifice. If 
 you have no righteousness of your own to show, you 
 do not require any. But lay hold only the more 
 humbly and ardently on the bleeding merits of your 
 Priest. If you are compelled to feel your utter un- 
 worthiness, and are disgusted with yourselves, cleave 
 the more to Christ crucified, who offered himself unio 
 God as a sweet-smelling savour, by whom ye are 
 rendered acceptable. If from being self-sufficient 
 pharisees, you have become wretched nothings, he is 
 able out of his fulness to make you abundantly rich. 
 The dejection you feel at your own insufficiency, is 
 only a subtle rejection of the priesthood of Christ, and 
 proves your blindness with respect to it. If you under- 
 stood it aright, you would feel a boldness in coming 
 to the throne of grace through him, as the new and 
 living way, by which free access is given us to God. 
 
 that the Holy Spirit, who alone is able, would 
 open our understandings to contemplate, in the ligiit 
 of truth, the glorious atonement of Christ, the efficacy 
 of his merits, and the benefits of his intercession ! 
 May he graciously prevent any of us from rejecting 
 them by unbelief, frivolity, worldly-mindedness, and 
 the love of sin; and, on' the contrary, multiply the 
 number of those who are made meet to partake of the 
 glorious fruits of the Saviour's sublime and wondrous 
 work I Amen. 
 
XXIX 
 
 RIMMON-PAREZ. 
 
 Numb, xxxiii. 19. 
 
 " And they departed from Rithmah, and pitched at Rimmon- 
 parez." 
 
 The children of Israel had been already about twd 
 years on their journey to a country, which they might 
 have reached with less trouble in as many weeks, had 
 they been permitted to choose their own way, accord- 
 ing to the dictates of human reason, and had not fol- 
 lowed the direction of the cloudy pillar. They would 
 not then have so easily had to suffer from hunger and 
 thirst ; bread from heaven would not then have been 
 rained down upon them, nor water have been given 
 them by a continued miracle from the smitten rock. 
 It would not then have been necessary to live in such 
 entire dependance upon God, neither would they have 
 become so well acquainted with him or themselves. 
 They would not then have received so many a casti- 
 gation as was now the case with them, nor. would a 
 thousand divin.e purposes have been' accomplished, 
 several of which are mentioned in the chapter above 
 quoted. But however strange and contrary to reason 
 was their path, yet the occasion of it was thus men- 
 
RIMMON-PAREZ. 321 
 
 tioned by the greatest prophet of the Old Testament, 
 ** He led Israel about, he instructed him, he kept him 
 as the apple of his eye. As an eagle stirreth up her 
 nest, fluttereth over her young, spreadeth abroad her 
 wings, taketh them, beareth theip on her wings ; so the 
 Lord alone did lead him." 
 
 The Israelites were still very near the borders of 
 Canaan, and this fifteenth station, together with the 
 sixteenth, and Rithmah the fourteenth, lie at an equal 
 distance from the promised land, and each of them is 
 only a few miles remote from the other. Do we ask, 
 what great benefit, or what important objects were to 
 be attained by such short removals, since the smallest 
 change of place was a cause of very great trouble, on 
 account of the taking down and re-fixing of the en- 
 campment? we are obliged to content ourselves with 
 Elihu's answer, " He giveth no account of any of his 
 matters." Love alone is our guide, which leads us 
 first in one way, and then in another. It cannot fail 
 to lead aright, and bring every thing to a blessed ter- 
 mination. 
 
 With Canaan constantly in view, they cherished the 
 hope that the pillar of cloud, by a slight deviation to 
 the right, would bring them entirely into the promised 
 land. The path of the Christian also seems often to 
 lie on the borders of Canaan. He enjoys, at such 
 times, unspeakable communications of divine influence. 
 A light shines upon him, in which he feels he is saved. 
 The peace of God pervades him, which passeth all 
 understanding, and keeps his heart and mind in Christ 
 Jesus. He feels such an agreement and unison with 
 God, that his whole soul assents to every thing, and 
 lies like an infant in his arms, and lets him bear and 
 
 p3 
 
322 RIMMON-PAREZ. 
 
 carry it. He possesses a faith and confidence in God 
 through Christ, which nothing seems able to sliake. 
 Every shadow of doubt is dispelled by the light in 
 which he walks, and heavenly-mindedness is the pre- 
 dominant feeling of his bosom. Love, like a molli- 
 fying oil, pervades his whole mind, and manifests its 
 gentle and mighty influence in expelling every thing 
 of an opposite nature. It forgives, and bears all 
 things. If he be in a state of suffering, the heart sub- 
 mits to every thing with amiable resignation. Jesu's 
 whole yoke is easy and his burden light. The world, 
 with all it contains, becomes utterly insignificant, but 
 intense the longing to be entirely present with the 
 Lord. 
 
 Such is frequently the case, not only with the piou*s 
 sick, but also with such as are well. The former ar- 
 dently expect their probable dissolution. They rejoice 
 in the prospect of soon terminating their pilgrimage, 
 and of laying aside their clayey tenement, which bur- 
 dens them in such a manifold manner, so that they 
 may at length exclaim, " The snare is broken, and we 
 are escaped." When lo ! instead of the wished-for 
 termination, they are called back again into life. Health 
 returns, and they must again mingle with the world 
 and its affairs, and again buckle on their armour 
 for the fight. It seems hard to them to have been so 
 near to Canaan, and yet compelled to leave it again ; 
 to have arrived at the entrance of the harbour, and yet 
 be beaten back into the stormy ocean. And those in 
 health who were thus so richly comforted, and who 
 had thought they had found an house like the swallow, 
 and like Job, expected to die in their nest — that now 
 their peace would flow as a river, and their righteous- 
 
RIMMON-PAREZ. 323 
 
 ness as the waves of the sea — are frequently again 
 driven back under the law, into repentance and into 
 poverty, whilst they calculated on proceeding unremit- 
 tingly forward from faith to faith, and from strength to 
 strength. Nevertheless, it is in reality no retrograde 
 movement. Decreasing is increasing. When weak, we 
 may increase in strength. The entrance into Canaan 
 is at a very different place to what they. supposed, and 
 very different events occur to those which they an- 
 ticipated. 
 
 Such was the case also with the children of Israel, 
 and during the thirty-five subsequent years, until their 
 entry into the promised land, scarcely any thing is 
 mentioned but the names of their places of encamp- 
 ment. The people, by the dreadful events at Rithmah, 
 where the earth opened beneath the feet of the re- 
 bellious party, vvere intimidated and humbled for along 
 period. The manna continued to fall every day from 
 heaven as usual, and was no longer any thing uncom- 
 mon to them ; the water constantly followed them 
 from the rock, which was Christ, and they no longer 
 wondered at it, even as the divine favours we daily 
 enjoy, are of little value in our estimation. Their 
 shoes did not wear out, nor their clothes grow old. 
 Their manner of life had great uniformity and same- 
 ness, and they contented themselves with it as well as 
 they were able. They were indeed obliged, from time 
 to time, at the intimation of the pillar of cloud and of 
 fire, to strike their tents, change their place of encamp- 
 ment, and erect their tabernacles again, without know- 
 ing why or wherefore, and without knowing whether 
 they were approaching nearer to or removing further 
 
 p 4 
 
324 RIMMON-PAREZ. 
 
 from Canaan. They were to be wilhout will, without 
 choice, and without any knowledge of their path, to 
 settle themselves no where, nor to hasten forwards, but 
 live and rest in continual dependance, and go or stay 
 as the Lord pleased, and thus serve the Lord according 
 to his good pleasure, and not according to theirs. 
 
 We remark upon this, first, that believers seem 
 occasionally as if they were forgotten, either by other 
 Christians, who no longer visit them nor regard them, 
 and who show them no sympathy nor compassion, and 
 this is painful to them — or else they feel solitary, be- 
 cause they find no one to whom they could fully dis- 
 close themselves. But still more painful is it, when 
 the Lord seems to have forgotten us ; of which we find 
 many instances in the Psalms. But the Lord says,' 
 " Can a woman forget her child, that she should not 
 have compassion on the son of her womb ? Yea, she 
 may forget ! yet will I not forget thee. I have graven 
 thee on the palms of my hands." In due time the 
 Lord remembers us, as Moses says in Deut. ii. 7, " The 
 Lord knoweth thy walking through this great wilder- 
 ness ; these forty years the Lord thy God has been 
 with thee; thou hast lacked nothing." 
 
 Secondly, Many pious individuals, until a certain 
 period, are able circumstantially to relate and describe 
 every thing which passes in and with them, andean re- 
 count their guidance from step to step, for the instruction 
 and edification of others. They are able to detail their 
 struggles, conflicts, labours, victories, consolations, and 
 mistakes as they occurred. But the facility to do this 
 frequently disappears in the sequel ; they arrive at 
 Rimmon-parez, where little to be related occurs, and 
 
RIMMON-PAREZ. 3'25 
 
 multiplicity assumes a more simple form ; it is either 
 no longer so striking, or else more spiritual. They 
 begin to regard many things in a very different light. 
 
 Thirdly, in time, certain gifts also disappear, with 
 which the Christian was previously clothed ; as, for 
 instance, tlie ability of remembering and communi- 
 cating, by which some have it in their power to retain 
 whole sermons and recapitulate them in a pleasing 
 manner; a peculiar animation, by which every thing 
 received an interesting, lively, and striking form, 
 either mournful or pleasing, by which the mind was 
 powerfully excited, so that either the countenance 
 shone with cheerfulness, or love to the Lord frequently 
 vented itself in gentle tears. The reading or hearing 
 the Word of God, the reception of the sacrament, the 
 consideration of the sufferings of Christ, or prayer, are 
 able to place the soul in a species of ecstasy, so that 
 it almost might say with John, *' 1 was in the spirit on 
 the Lord's day." But all this may lose itself, so that 
 the individual has no longer the ability, or enjoys it no 
 more in such a manner as before, or even finds no 
 longer such a relish for it, and becomes less suscep- 
 tible. But " my grace is sufficient for thee ; my 
 strength is mighty in the weak." Jesus desires to 
 reign alone. Nor does he withdraw any thing, with- 
 out afterwards restoring it ennobled. We are easily 
 pleased with ourselves in the possession of these gifts, 
 unmindful of the giver. Israel travelled through 
 the desert without provisions. But the Lord was 
 instead of every thing else, and thus they never suf- 
 fered want, or if this was ever the case, it was only 
 that they might have new proofs of the Lord's all- 
 sufficiency. 
 
326 RIMMON-PAREZ, 
 
 No further mention is now made of the history of 
 the children of Israel. We have nothing but the 
 names of their various places of encampment until 
 they reach Kadesh. I cannot, however, abstain from 
 its further consideration, although' the latter must be 
 confined to a single word and its signification. May 
 the words of our mouths be acceptable in the sight of 
 the Lord, and may he bless it to our further edification ! 
 
 This fifteenth station, near the borders of Canaan, is 
 called Rimmon-parez, the divided pomegranate. This 
 latter is a fruit which flourishes only in warmer cli- 
 mates than those which we inhabit. We have already 
 described it as of the size of a large apple, with a thick 
 and hard shell, of a greenish and yellowish colour, 
 filled with deep-red juicy berries, which, being pressed 
 out, afibrd a pleasing, cooling, and refreshing aliment, 
 both to the sick and those in health. When ripe, these 
 berries show themselves through a rent, which has a 
 very pleasing appearance. Pomegranates were inter- 
 woven into the robe of the High Priest, with golden 
 bells between, which emitted a sound as he walked 
 into the sanctuary, that the people might be favourably 
 remembered before the Lord. A striking emblem, 
 therefore, of the rent veil of the Redeemer's flesh, 
 through whose bleeding wounds the infinite love and 
 tender compassion of his heart are seen by the eye of 
 faith, and all the blessings purchased by his death, as 
 well as a freedom of access into the holy place, the 
 innermost sanctuary, the immediate habitation and 
 throne of the Most High. 
 
 Pomegranates are a delicious and desirable fruit ; 
 hence the spies brought them with them from the land 
 of Canaan, together with the grapes from Eschcol, for 
 
RIMMON-PAREZ. 327 
 
 the purpose of exhibiting them to the children of 
 Israel as a proof of the richness of the soil. There 
 are seasons also in the experience of the Christian, when 
 the blessings of the promised land of righteousness, 
 peace, and joy in the Holy Ghost are presented in a 
 more than usually lively manner to his soul ; when he 
 sits under the shadow of the beloved of his soul, with 
 great delight, and his fruit is sweet, unto his taste. 
 Then it is that he exclaims with the bride in the Song 
 of Solomon, " Stay me with apples, comfort me with 
 flaggons, for I am sick of love !" 
 
 May this be the experience of every weary pilgrim 
 to the promised land, so that his thirst being assuaged 
 and his powers invigorated, he may go on his way 
 rejoicing ! Amen. 
 
XXX. 
 
 LIBNAH. 
 
 Numb, xxxiii. 20. 
 
 " And they departed from Rimmon-parez, and pitched in 
 Libnah." 
 
 This sixteenth station likewise lies not far from the 
 borders of Canaan, which is to the right. The route 
 leads in a straight line towards the high road, as if it 
 were not directed towards the Red Sea, but straight 
 into Egypt. Libnah is only about three leagues from 
 Rimmon, and it might be asked, whether such a short 
 stage were worth all the trouble occasioned by re- 
 moving? We reply in the affirmative. Self-will may 
 thereby receive a wound, and self-wisdom be reproved, 
 whose advice is not asked, nor its approval waited for, 
 as little as its disapproval is heeded ; the new man has 
 an opportunity of manifesting his patience and obe- 
 dience, the old man of showing his perverseness; The 
 strictness of the divine government is made apparent, 
 which extends to the numbering of every hair, how- 
 ever little we may believe it. The children of Israel, 
 however, enjoyed the certainty of being where the Lord 
 
LIBNAH. 329 
 
 would have them to be ; and we can also enjoy this, 
 if we do, not act in our own strength and from self-will, 
 but regulate ourselves according to his word, prefer re- 
 fraining from things that are dubious, and fix our hopes 
 on the Lord, that he would instruct us and show us the 
 way in which we ought to walk." We have then to do 
 with a merciful Lord, who pardons unintentional mis- 
 takes, and whose long suffering we rriust regard as 
 salvation. The nearness of Canaan, and the prospect 
 it presented, must indeed have been a constant mar- 
 tyrdom, since they were not permitted to enter it. This 
 was to take place at a very different point, previous to 
 which, much was to be endured and experienced, and 
 many to leave their corpses in the wilderness. 
 
 Let us, however, consider this sixteenth encampment 
 a little more closely. It is called Libnah, and this is 
 all that is said of it. The term in our language means 
 whiteness, being white, or being made white ; even as 
 it is said in Daniel xii. 10, " Many shall be purified 
 and made white, and tried." The moon has also its 
 name from it, as well as frankincense, tiles, and poplar- 
 trees. These interpretations afford us subjects for 
 further meditation, especially the white colour. 
 
 The latter was the prevailing colour in the Old Testa- 
 ment worship, and next to it, purple, scarlet, and azure 
 blue ; but black was entirely excluded. The priests 
 were clothed in white. Herod caused a white mantle 
 to be put upon Christ, and thus sent him back to 
 Pilate. Angels appear clothed in white. White raiment 
 is promised in Rev. iii. 4, to those that overcome, and 
 who are worthy of it. In verse 18th we are counselled 
 to buy white raiment that we may be clothed, and not 
 be ashamed on account of our nakedness. In Rev. i. 
 
330 LIBNAH. 
 
 the Lord is described as having his head and hair white 
 like wool : and in chap. xix. 14, the whole host of 
 heaven are represented as " clothed in fine linen, 
 clean and white." David prays, in Psalm li., " Wash 
 me, and I shall be whiter than snow ;" and the Lord 
 promises, in Isaiah, i. 18, '* Though your sins be as 
 scarlet, they shall be as white as snow;" From all 
 which passages it is evident, that white is emblematical 
 of holiness and innocence, and being made white is 
 equivalent, in a spiritual sense, to becoming holy. 
 Consequently every one must go to Libnah ; and it 
 were well if we were really encamped there. 
 
 By nature we are black, the reverse of white ; we 
 are flesh, the opposite of spirit ; and we are enemies of 
 God, unholy and unclean. " Who shall bring a clean, 
 thing out of an unclean ?" asks Job. Our very 
 righteousness, in such a state, according to the judg- 
 ment of God, is a filthy rag. We have lost the image 
 of God, and resemble him no longer. We are black, 
 instead of being white — darkness, instead of light. 
 Such is our conception and birth, and in them David 
 finds the primary source of his grievous sin. The germ 
 of evil is within us, as soon as we see the light, and 
 waits only for a seasonable opportunity to manifest 
 itself. This hereditary evil is that in particular which 
 defiles us ; the leprosy which disfigures us. This cor- 
 rupt tree manifests itself also in a greater or less degree, 
 in a more or less striking manner, sometimes even most 
 disgustingly, in its poisonous fruits of evil thoughts, 
 lusts, desires, passions, words, and works, as so many 
 proofs how poisonous must be the tree which yields 
 them, and how corrupt the heart from whence they 
 proceed. 
 
LIBNAH. 331 
 
 This sinful state separates us from God and from 
 each other. We no longer suit each other nor agree 
 together. For what fellowship hath light with darkness, 
 or Christ with Belial ? Our carnal nature hates God, 
 and God hates our carnal nature, which is enmity 
 agamst him, and being so much opposed to his nature, 
 niust therefore be overcome, mortified, and slain, before 
 he can take up his residence in us. His holiness is to 
 our impurity a consuming fire; and even Isaiah ex- 
 claimed at the sight of it, " Woe is me, for I am 
 undone !" What would become of us were there no 
 Libnah, where we might be made white ! 
 
 Eternal thanks and praise to God, there is such a 
 Libnah ! God is merciful, it is true ; more so than we 
 can comprehend or conceive ; but this is also true with 
 respect to his holiness, which must be satisfied before 
 the former can manifest itself. For the exercise of 
 mercy is free ; but that of holiness and justice is indis- 
 pensable. His merciful wisdom found out a wondrous 
 means of preparing for us a Libnah, where we might 
 be made white, and of opening for us a fountain for all 
 sin and uncleanness, where, sprinkled with pure water, 
 we might be cleansed from all our impurities and our 
 idols. It may now be said in its full extent, what was 
 formerly said in a very limited sense of the typical day 
 of atonement, " that ye may be clean from all your 
 sins before the Lord." (Lev. xvi. 30.) On that day 
 flov/ed the blood of the Son of God, which cleanses 
 from all sin. A perfect atonement was then made for 
 all sin. God then became perfectly reconciled to the 
 sinner, the power of Satan was annulled, the entrance 
 to life thrown open ; Christ then accomplished the 
 propitiation for our sins by himself; and from being 
 
332 LIBNAH. 
 
 objects of abhorrence, we became acceptable in the 
 beloved. 
 
 But we are now enjoined to proceed to Libnah, 
 whither we are directed by the pillar of cloud and of 
 fire, that we may be made white ; or, in other words, 
 " follow after holiness, without which no man shall see 
 the Lord." He that goes to Libnah will be aware of 
 the extent of his defilement. Even in Solomon's time 
 there were those who *' were pure in their own eyes, 
 and yet were not washed from their filthiness ;" (Prov. 
 XXX. 12,) and such there are also in the present day. 
 But acknowledge thy transgression, be black in thine 
 own eyes, so as to become displeased with thyself, thou 
 hast then taken the first step to Libnah, and wilt also 
 take the second, when thou feelest the necessity of 
 being cleansed. So as thou art, thou canst have no 
 fellowship with God, and canst neither please nor 
 serve him. If thou continue as thou art by nature, 
 there is for thee no heaven and no salvation. There 
 is much in thee that must be eradicated, much that 
 must be wrought in thee, and which nothing but the 
 grace of God in Christ is able to effect. He asserts in 
 the most solemn manner, that unless thou art born 
 again, thou shalt not enter into the kingdom of God. 
 There is an inheritance; but it is an inheritance for 
 saints in the light, and the being made meet for it, is 
 something great and indispensable. There is a heaven, 
 but nothing common or unclean can enter there. 
 Happy art thou, if thou feelest the importance of 
 these truths, and confessest with John, " I have need 
 to be washed of thee^" and with Peter, " Lord, not 
 my feet only, but also my hands and my head." 
 
 Thou wilt take the third step to Libnah, when thou 
 
LIBNAH. 333 
 
 seekest purification from all thy sins, in a very heart- 
 felt manner. Thus it was with David, " Wash me 
 thoroughly from mine iniquity, and cleanse me from my 
 sin !" What is more deserving of our search than the 
 white robe of innocence and holiness, the purification 
 of our souls through the remission of sins and regene- 
 ration ? This robe entitles us to partake of the hea- 
 venly marriage-feast. Ought we to adorn our bodies 
 and neglect our souls? Ought we to dislike dirt on 
 our bodies or any disfiguring mark, and suffer our 
 souls to be covered and deformed by spots and defile- 
 ment? This would be highly absurd, and be attended 
 with awful consequences. He that is wise seeks with 
 the greatest earnestness the purification of his soul 
 from all its sins, and considers the forgiveness of 
 sins and the renewing of his heart as an invaluable 
 treasure. 
 
 When the individual is brought to regard his black- 
 ness and defilement with sorrow, and to perceive, in a 
 lively manner, the necessity of purification, and with 
 his whole heart to desire it ; he then begins to feel the 
 impossibility of accomplishing it by his own eflPorts. 
 When it is said to him, " Touch no unclean thing, 
 and I will receive you, and ye shall be my sons and 
 daughters, and 1 will be, your God" — ** Follow after 
 holiness, and purify yourselves from all pollution of 
 flesh and spirit" — " Let us lay aside every weight, and 
 the sin that doth so easily beset us" — " Put off' the 
 old man, which is corrupt according to the deceitful 
 lusts ; but be renewed in the spirit of your minds, and 
 put on the new man, who, after God, is created in 
 righteousness and true holiness" — such important 
 
334 LIBNAH. 
 
 commandments as these excite bim to serious activity, 
 so that he can scarcely stay to take breath. But what 
 is the result ? Job shall answer. " If I wash myself 
 with snow water, and make my hands never so clean, 
 yet slialt thou plnnge me in the ditch, and mine, ovi^n 
 clothes shall abhor me ; for he is not a man as I am, 
 that 1 should answer him, why therefore do I labour 
 in vam c 
 
 But be it taken for granted, that the making white 
 of our black hearts, the purification of our souls from 
 sin, is a work which far exceeds all our strength ; be 
 it a fact what is said in Jerem. ii. 22, ** Though thou 
 wash thee with nitre, and take thee much soap, yet 
 thine iniquity is marked before me ;" yet there is a 
 Libnah, where Ethiopians can be made white. In the 
 same prophet (chap. xxx. 12, &c.) it is said, ** Thy 
 bruise is incurable and thy wound is grievous, there is 
 none to plead thy cause that thou mayest be bound up; 
 thou hast no healing medicine, yet I will restore health 
 unto thee, and I will heal thee of thy wounds, saith 
 the Lord. And out of them shall proceed the voice of 
 thanksgiving and of them that make merry, and I will 
 multiply them." If sin is powerful, grace is much 
 more so. We possess a Saviour. He came into the 
 world to destroy the works of the devil, and has per- 
 fectly succeeded. His blood and his spirit coalesce to 
 work the mighty change, the purification and making 
 white of the soul. By the former it is justified ; by the 
 latter renewed into his image ; by the pne, exculpated 
 from all sin at the bar of God, and replaced in its lost 
 right to eternal life ; and by the other, made like unto 
 him. The former blots out sin : the latter eradicates 
 
LIBNAH. 335 
 
 it. The one takes place at once, and perfectly ; the 
 latter gradually, until its final consummation in 
 heaven. 
 
 Now when the individual, in the light of the Holv 
 Spirit, discovers this opened fountain for sin and 
 uncleanness, in its two-fold power, he casts himself 
 into it with entire confidence ; expecting every thing 
 from it, and nothing from himself; and experiences, 
 with astonishment, its wondrous efficacy. A mighty 
 change at once takes place ; a change of which he 
 previously formed no idea. Sin is expelled, and has 
 vanished like a mist before the Sun of Righteousness. 
 It exists no longer, either in its accusing remembrance 
 or its tempting attacks. " Ye are washed, ye are 
 sanctified, ye are justified in the name of the Lord 
 Jesus, and by the Spirit of our God." Such wonders 
 take place at Libnah ; which then becomes a Lehona, 
 frankincense. Thank-offerings ascend, and one cloud 
 of the incense of praise after another. ** Once I was 
 blind, now I see." Once I was dead, now I live, yet 
 not I, but Christ liveth in me. Once I was black as 
 midnight, now white as snow; " fair as the moon, 
 clear as the sun, and terrible as an army with banners." 
 Such is Libnah *on the borders of Canaan. Is it not 
 good to be there? Shall we not erect our tabernacles 
 there ? 
 
 But what is said in Ezekiel xxiv. 13 ? '* Because I 
 have purged thee, and thou wast not purged ; thou 
 shalt not be purged from thy filthiness any more, till I 
 have caused my fury to rest upon thee." Let us listen 
 to what is elsewhere said. '* I will thoroughly purge 
 thy dross, and take away all thy tin. I will choose 
 thee in the furnace of affliction." " He shall sit as a 
 
336 LIBNAH. 
 
 refiner, and purify the sons of Levi, then shall their 
 offering be acceptable." "The Father of Spirits 
 chastises us, that we may be partakers of his holiness." 
 ** Through much tribulation we. must enter into the 
 kingdom of God." " These are they that have come 
 out of great tribulation, and have washed their robes, 
 and made them white in the blood of the Lamb." 
 According to these rules we are treated at Libnah, and 
 hence it is sometimes painful to dwell there. 
 
 There are particular seasons at Libnah, when the 
 Lord comforts the individual in a very pleasing and 
 invigorating manner, so that he runs in the way of his 
 commandments, and if he does not mount up as on 
 wings of eagles into those higher regions, where no 
 storm rages nor mists arise, yet he runs and is not 
 weary, and walks and is not faint; when he enjoys 
 the animating influences of the vivifying Spirit, as well 
 as the soothing power of the blood and the cleansing 
 quality of the water in rich abundance; when, in- 
 structed by '* the grace that bringeth salvation, he 
 denies ungodliness and worldly lusts, and lives soberly, 
 righteously, and godly in this present evil world, 
 waiting for that blessed hope and the bright appear- 
 ance of our great God and Saviour Jesus Christ, who 
 has given himself for us, that he might redeem us from 
 all unrighteousness, and purify unto himself a peculiar 
 people zealous of good works." The soul then expe- 
 riences such a measure of patience, resignation, and 
 love as causes it to feel astonished. 
 
 The church, in Solomon's Song, (vi. 5), is compared 
 to the moon, '* fair as the moon;" which derives all 
 her light from the sun, without which she would only 
 be a dark mass ; so the church derives every thing from 
 
 4 
 
LIBNAH. 337 
 
 Jesus Christ, the Sun of Righteousness, which makes 
 it also a bright and shining light, dispelling the ob- 
 scurity of the night. But the moon is subject to 
 change ; at one time waxing, at another waning ; 
 sometimes only like a narrow bow, at others its whole 
 surface enlightened, and also occasionally suffering an 
 eclipse. Still it continues to revolve in its sphere. 
 The church is also subject to many changes, and even 
 to hostile attacks, but it stands firmly founded upon a 
 rock. Therefore, though like the moon here below, yet 
 in her father's house she shall shine as the sun in the 
 firmament. 
 
 Proceed, therefore, to Libnah, that ye may be made 
 white. Wash you, and let yourselves be cleansed, 
 that you may become whiter than snow. Put away 
 every evil thing out of the Lord's sight. Cease to do 
 evil ; learn to do well ; seek after righteousness. 
 " Come now, therefore, and let us reason together," 
 saith the Lord, " though your sins be as scarlet, they 
 shall be made white as snow, though red like crim- 
 son, they shall be as wool." "If ye will hearken to 
 my voice, ye shall eat the good of the land. But if 
 ye refuse and rebel, ye shall be slain by the sword ; for 
 the mouth of the Lord hath spoken it." 
 
XXXI. 
 
 RISSAH. 
 
 Numb, xxxiii. 21. 
 "And they removed from Libnah, and pitched at Rissah. 
 
 This seventeenth encampment begins to deviate from 
 Canaan towards Egypt, in a direct line with Succoth, 
 their first station, without having the Red Sea between 
 them, and is only about three leagues from Libnah. 
 But because the fiery and cloudy pillar put itself in mo- 
 tion, the Israelites were also obliged to do so, although 
 they perhaps saw little reason for it. It being deter- 
 mined that they should return to the shores of the Red 
 Sea, it would probably have been more agreeable to 
 them to make long marches, than such short stations; 
 but reasoii was obliged to be silent in the matter. I 
 know as little whether they travelled by night or day, 
 as I do how long they were obliged^ to remain in a 
 place. In every case it was the desert, let them stay 
 where they would. They made it, however, as con- 
 venient as they were able, in which they were aided by 
 Hobab, the brother-in-law of Moses, who travelled with 
 
 4 
 
RISSAH. 339 
 
 tiiem at his urgent request, because, being acquainted 
 with the desert, he could direct them where they might 
 best encamp. Hence Moses said to him, *'Thou shalt 
 be as an eye to us." Hobab signifies, bearing love in 
 the bosom ; this is applicable to our heavenly Shepherd, 
 who thereby alleviates many a painful step. Hence 
 Moses says,^ in Deut. xxxiii. 3, " How he loved the 
 people! All his saints are in his hand." It is, how- 
 ever, remarkable that Moses should be so urgent for 
 his brother-in-law to accompany them, for the reason 
 above-mentioned ; since they were led by the pillar of 
 cloud and of fire. But the Lord never leaves his 
 people entirely without alleviation in their sufferings, 
 although he himself had none. 
 
 We know nothing more of this encampment, but its 
 name, which signifies *' sprinkling," It stands in beau- 
 tiful connection with the previous station as the cause 
 to the effect ; for the fruit of spiritual sprinkling is the 
 being made white. 
 
 The worship of the tabernacle and temple included 
 in it many sprinklings. They were performed with the 
 blood of the beasts offered for sacrifice, as also with 
 oil, and with water. The sprinkling took place towards 
 the temple and the mercy seat in the most holy place. 
 Particularly remarkable is tlie blood of the paschal 
 lamb, in which the children of Israel dipped a bunch 
 of hyssop and sprinkled the door-posts and lintel of 
 their dwellings, that the destroying angel might pass 
 over. To this David refers in Psalm li. where he gives 
 it a spiritual meaning, and prays, saying, *' Purge me 
 with hyssop;" it was also used in the cleansing of 
 leprous persons. This paschal lamb is one of the 
 greatest typical representations of our redemption by 
 
 q2 
 
340 RISSAH. 
 
 Christ. Hence Paul says, " Christ our passover was 
 slain for us." 
 
 It is also remarkable, that the blood which was shed 
 on Horeb for the confirmation of the covenant, was also 
 sprinkled upon the people, as a sign and pledge of 
 their part in the blessings and benefits of that covenant. 
 Nor less remarkable is the sprinkling of blood by the 
 high priest, on the great day of atonement, by which 
 the purification of Israel's sins was typically effected. 
 These solemn sprinklings are all eminent typical re- 
 presentations of the redemption, justification, and 
 sanctification of the church, by the blood and spirit 
 of Christ. 
 
 Besides these, there was also a daily sprinkling in 
 the daily morning and evening sacrifice for sin, as well 
 as, in particular cases, the sprinkling with the ashes of 
 a red cow, which afforded Levitical purification. All 
 these together are figures of the glorious effects of the 
 blood and spirit of Jesus Christ. 
 
 Ezekiel makes an allusion to the spiritual significa- 
 tion of this ceremony, when, in ch. xxxvi. 25, he says, 
 " I will sprinkle clean water upon you, and ye shall 
 be clean ; from all your filthiness, and from all your 
 idols, will I cleanse you.- — Then shall ye remember 
 your own evil ways, and your doings that were not 
 good, and shall loathe yourselves in your own sight for 
 your iniquities and for your abominations. Not for 
 your sakes, do I this, saith the Lord God, be it known 
 unto you." 
 
 In the Ne<v Testament, there is also a sprinkling 
 with the water of baptism, by which the inward purifi- 
 cation of the soul, through the remission of sins and 
 regeneration, is typified and sealed. The term " sprink- 
 k 
 
RISSAH. 341 
 
 ling" occurs not unfrequently in the New Testament. 
 Thus, in Heb. x. 22, it is said, •* l^et us draw near 
 with a true heart, in full assurance of faith, having our 
 hearts sprinkled from an evil conscience, and our 
 bodies washed with pure water." In ch. xii. 24, the 
 Apostle numbers it amongst New Testament privileges, 
 that we " are come to the blood of sprinkling, which 
 speaketh better things than that of Abel." And in 
 1 Peter i. 2, the Apostle uses the expression, *' accord- 
 ing to the foreknowledge of God the Father, through 
 sanctification of the Spirit, unto obedience and sprink- 
 ling of the blood of Jesus Christ." 
 
 Sacrifice is not complete without sprinkling, and the 
 latter is nothing else than the appropriation and real 
 impartation of the power and effect of the sacrifice 
 offered up, on the soul. The offering has reference to 
 God, the sprinkling to man, who is by this means 
 connected with the offering. The sprinkling places 
 him in the real possession of the purchased benefits 
 and blessings. Even the Jews find in the sprinkling a 
 great mystery, and maintain that it is the chief thing 
 in a sacrifice ; and that not without reason ; for by it is 
 typified, not only that Christ himself, sprinkled with 
 his own blood — when, by the shedding of it, and by 
 his perfect obedience, he had sanctified himself for his 
 people — should stand accepted before his Father con- 
 tinually ; but also that its efficacy should be imparted 
 by the preaching of the gospel to every believer 
 amongst all the nations of the earth. 
 
 Even as the sprinkling took place by the finger of 
 the priest, so Christ, by his divine power, offered his 
 blood to the Father, and, by the finger of his Spirit, 
 appropriates that, which he has purchased for them, to 
 
342 RISSAH. 
 
 those that in every age believe in his name. The 
 sprinkling was performed crosswise, and signified how 
 Christ crucified should be preached, and as such, 
 should be presented to all nations as the sole object 
 of their faith. It was frequently done by a sprinkler, 
 made of a piece of cedar and a bunch of hyssop, 
 which was tide to the cedar with twice-dyed scarlet 
 wool. The cedar-tree is the loftiest and most elegant 
 of all trees — an emblem of the glory of Christ our 
 head, by means of which he pours forth his heavenly 
 blessings into us, his members. Cedar has a pleasant 
 smell, and these blessings render us acceptable to God ; 
 it is oleaginous, and this indicates the true unction ; it 
 is valuable, and what is more so, or of equal worth to 
 the gifts of Christ; it is not subject to decay, and the 
 blessings of his redemption are imperishable. Hyssop 
 is the lowliest amongst plants, and of an agreeable 
 smell ; emblematic of the atoning lowliness of Christ, 
 especially of humility, in which he called himself a 
 worm, and which likewise pleases him so much, that 
 he gives grace to the humble. The twice- dyed scarlet 
 wool is indicative of his suretyship, the fruit which 
 results from the union of his lowliness and dignity. 
 All these three things are represented in the words of 
 the gospel, and laid as the basis of all consolation for 
 the sinner. 
 
 " Without shedding of blood there is no remission." 
 The shedding of blood under the Old Testament dis- 
 pensation has ceased, and necessarily must cease, after 
 the invaluable blood of Jesus Christ' was shed, as he 
 himself says, " for the remission of sins." It possesses 
 supreme worth and efficacy. Supreme worth, for it is 
 the blood of a man, which is of such value,, that it can 
 
RISSAH. 
 
 343 
 
 be compensated only by blood ; for according to divine 
 command, '' Whoso sheddeth man's blood, by man 
 shall his blood be shed." It is the blood of an innocent 
 man, like whom none is so innocent ; of a holy man, 
 with whom none can compare, and which, on this 
 account, also deserves to be denominated the precious 
 blood, as Peter calls it. Nor is this all It is the 
 blood of a Saviour— the blood of Christ, the Supreme 
 Prophet, sole High Priest, and most exalted King—of 
 one who was anointed with the Holy Spirit without 
 measure— the blood of one, whom all the angels adore, 
 and whom all men must honour, even as they honour 
 the Father ; in one word, it is blood of the Son of God^ 
 the blood of God, as Paul calls it, (Acts xx. 28,) by 
 which he has ransomed his church. Therefore who 
 can reckon the value of such blood ? What is all the 
 gold and silver compared to it. And what shall we 
 say, when we reflect, that we are redeemed with such 
 a price from all our sins and the power of Satan ! Well 
 may it be said, we are dearly bought ! 
 
 Glorious is the power and efficacy of this blood. 
 " We have redemption through his blood, even the 
 forgiveness of sins, according to the riches of his 
 grace." (Ephes. i. 7.) " We are justified by his blood." 
 •' God hath set him forth as a propitiation through 
 faith in his blood." " It cleanses us from all sin," and 
 his people overcome the old serpent *' through the 
 blood of the Lamb." " By his own blood he hath 
 entered once for all into the holy place, and is be- 
 come the author of eternal salvation." " How much 
 more shall the blood of Christ, who through the eternal 
 Spirit offered himself without spot unto God, purge 
 
344 RISSAH. 
 
 your consciences from dead works to serve the living 
 God !" And when Christ himself, on presenting the 
 cup, in the holy sacrament, places the New Testament 
 or covenant in his blood, he teaches us, that all the 
 blessino^s of the covenant of 2:rac'e are contained in his 
 blood, or spring from it. But what is his blood else 
 than his meritorious sufferings collectively ? 
 
 This blood has a two-fold operation ; first, on heaven 
 and heavenly things. By it they have become accep- 
 table to us. If a land, as the prophet says, casts out 
 its inhabitants because of their transgressions ; how 
 much more heaven and heavenly things must reject us, 
 who are such abominable sinners from our very birth, 
 and amongst us such dreadful ones ! They would 
 oppose themselves to all fellowship with us, and the 
 heavenly dove avoid such disgusting haunts. But 
 now are they reconciled through the blood of the Son 
 of God, and access to them is opened out to us. 
 
 This blood, secondly, manifests its transmuting 
 power on the elect themselves, for it is a living blood, 
 our life is in it; " We have now, therefore, brethren, 
 boldness to enter into the holiest by the blood of Jesus, 
 by a new and living way, which he hath consecrated 
 for us through the veil, that is to say, his flesh.'* 
 (Heb. X. 19, 20.) 
 
 With this blood we must be sprinkled, as the Scrip- 
 ture expresses it, and as typified in the rites of the 
 Old Testament worship— that is, its consoling, cleans- 
 ing, and vivifying power must manifest itself in our 
 hearts and consciences by the Holy^ Spirit. It is, 
 therefore, not enough that we possess a mere know- 
 ledge of the nature andpassive obedience of Christ, or 
 
RISSAH. 345 
 
 are able to speak of it in a scriptural manner, or agree 
 to that which others say of it ; it is not enough that we 
 appropriate his merits to ourselves by our own power 
 and reason, and by a self-made faith and hope for 
 salvation on account of it; it is not enough that we 
 immediately receive the word with joy, believe for a 
 time, and yet the word have no root in us; nor is it 
 enough that we do, suffer, and renounce many things. 
 We must be sprinkled with tiie blood of Christ and 
 the water of the Holy Spirit for our purification — our 
 understanding sprinkled, that it may obtain quite a 
 different view of itself, of the truth, of God, Jesus 
 Christ, and the way of salvation, to that which it 
 previously possessed, however learned that might be — 
 a view by which the individual may become a worth- 
 less sinner, but Christ the chief, yea, sole object of his 
 desire and his confidence — our hearts sprinkled, that 
 they may be filled with new feelings of sorrow for sin, 
 even a godly sorrow, with love to God in Christ, and 
 with a disposition to renounce every thing in order to 
 win Christ — our consciences sprinkled, that they may 
 be cleansed from dead works, from accusation and 
 condemnation on account of sin, and filled with a 
 cheerful confidence towards God — our wills sprinkled, 
 that they may be united with the divine will, and easily 
 bend themselves, like pliant wax, into every form — 
 owx affections sprinkled, so that hatred and love, desire 
 and disgust may be directed to their proper objects — 
 our whole being sprinkled, so that every destroying 
 angel, every evil must pass over us, like the blood -be- 
 sprinkled tents of Israel, without daring to approach 
 us; so that sin, Satan, and death must set us at 
 
 q3 
 
346 RISSAH, 
 
 liberty, as belonging to another master, however much 
 they may still assail us — sprinkled, once and forever, 
 till the sprinkling, in its seven-fold repetition, attains 
 its celestial completion. It gives the individual an 
 inestimable privilege, real nobility, and eternal sal- 
 vation. It is true, it has its degrees ; it commences 
 here, and continues until all that is in part is done 
 away, and that which is perfect comes. 
 
 Such is the blessing which, figuratively speaking, is 
 found at Rissah, where a pleasing dew descends, an 
 allusion to which is also contained in that word. En- 
 camping at Rissah, therefore, implies a being sprinkled 
 v/ith, and a being acted upon by the blood and spirit 
 of Jesus Christ. Jesus touches the leper, and he is 
 made clean ; a diseased female touches the hem of his 
 garment, and is made whole. He lays his hands on 
 the blind man, and the latter receives his sight ; he 
 puts his finger into the deaf man's ear, and hearing 
 returns ; he touches the tongue of the dumb, who im- 
 mediately regains his utterance. 
 
 Such is the being encamped at Rissah. The soul 
 now powerfully experiences what is implied in the 
 blood and spirit of Christ, and what is meant by 
 drinking his blood — how all evil flees before it, and 
 all salvation gathers round it. The man no longer re- 
 grets having encamped amongst the thorny juniper- 
 bushes of Rithmah, nor at having endured the sharp 
 ablutions at Libnah, since both of them contributed to 
 lead him to Rissah. 
 
 But let us be extremely desirous and earnest that 
 the sprinkling, with the. blood and spirit of Jesus Christ 
 may be fully consummated and perfected upon us, that 
 
RISSAH. 347 
 
 we may more and more fully experience the operation 
 of both, so far as this can be the case here below. It 
 is true, it will only manifest itself in all the riches of its 
 glory in the world to come, in those who have par- 
 ticipated in its primary influences here below, and who 
 long for the adoption, and wait for the redemption of 
 the body. 
 
 q4 
 
XXXIL 
 
 KEHELATHAH. 
 
 Numb, xxxiii. 22. 
 
 " And they journied from Rissah, and pitched in Kehela- 
 thah." 
 
 The remarks we have made on the position and direc- 
 tion of the three preceding encampments, applies hke- 
 wise to the present ; respecting which we know nothing 
 more, than that it signifies a congregation. The word 
 is applicable, not merely to a civil assembly, but also 
 to a religious meeting, congregation, church. It may 
 be, that various assemblies and consultations were held 
 here upon a variety of important objects. Religious 
 meetings were doubtless also held, where, under the 
 direction of estimable, prudent, kind, and devout 
 individuals, the people assembled in larger or smaller 
 companies, sang, prayed, edified, comforted, encou- 
 raged, instructed, and warned each other. 
 
 When a person has been sprinkled with the blood 
 and spirit of Jesus Christ, the next and necessary con- 
 
KEHELATHAH. 349 
 
 sequence is, that he joins himself to those who have 
 obtained the same faith and the same mercy. Like 
 seeks its like. There is also an obvious blessing, in 
 such an assembling together, when it does not arise 
 from form and legality, but when all are impelled by 
 the wind of the Spirit, where love, reciprocal esteem, 
 modesty, and humility, form the bond of union, and 
 when they not merely instruct, but admonish, comfort, 
 and candidly reprove each other, and suffer themselves 
 to be reproved. Where this is the case, small assem- 
 blies have, on the whole, a decided preference to nume- 
 rous ones. " For where two or three are gathered 
 together in my name," says Christ, '* there am I in the 
 midst of them." 
 
 If we wish to give a spiritual meaning to this encamp- 
 ment, we find it explained in the words of the Apostle, 
 (Heb. xii, 22.) '* Ye are come to Mount Zion, and to 
 the city of the living God, to the heavenly Jerusalem, 
 and to an innumerable company of angels and to the 
 church of the first-born, whose names are written in 
 heaven." These words express but one idea, ** Ye are 
 members of the true church." By the church, is under- 
 stood, in its most extensive sense, all who profess the 
 truth, where good and evil, believers and unbelievers, 
 regenerate and unconverted, are mingled together, 
 until separated at the great judgment day. In this 
 point of view, it resembles paganism more than Chris- 
 tianity. But the true church is like a rose amongst 
 thorns : there is still wheat amongst this chaff, and a holy 
 seed amidst a crooked and perverse nation. Amongst 
 all sects and parties, there are at least some true sheep 
 of Christ. The real church is composed of that select 
 assembly, which the Son of God collects, protects, and 
 
350 KEHELATHAH. 
 
 preserves, out of the whole human race, in the true 
 faith unto eternal life, from the beginning of time unto 
 the end of the world ; so that only those can be called 
 true Christians, who by real faith are become members 
 of Christ, and thus partake of his anointing, so that 
 they confess his name in word and deed, present them- 
 selves as a living sacrifice to him who has bought them, 
 strive, in this world, with a free conscience against sin 
 and the devil, and afterwards reign with him in eter- 
 nity over every creature. A true Christian is there- 
 fore a most exalted personage, and to be or become 
 one is the height of happiness and honour. Hence the 
 Apostle states it as a sublime privilege, in the passage 
 just quoted, to attain to and become a member of 
 this church. 
 
 Here below, it is a church militant, in the world 
 above, a church triumphant, which has every adversary 
 under its feet; because it there reigns with Christ, 
 here fights and conquers. The passage above quoted 
 regards it in this two-fold point of view. For Mount 
 Zion, the city of the living God, the heavenly Jerusalem, 
 has reference to that part of the church which is still 
 engaged in the conflict, even as most of the following 
 expressions refer to its glory in the heavenly world. 
 Let us devote a short time to the consideration of it. 
 
 The head of the church, which comprehends all that 
 is holy, blessed, and devoted to God', is God himself; 
 its foundation is Jesus Christ, in whom all things are 
 gathered together under one head, botli which are in 
 heaven and on earth, even in him. ' (Ephes. i. 10.) 
 '* Since by him all things are reconciled to himself, 
 having made peace through the blood of his cross." 
 (Col. i. 20.) It is therefore invincible, whatever may 
 
KEHELATHAH. 351 
 
 assail or seek to insinuate itself, and ever remains vic- 
 torious, even when succumbing. Whatever may befal 
 it here, yet to all its members is said individually, " Ye 
 are come to Mount Zion." Zion, in its literal sense, 
 was a mount in Jerusalem, which had two summits. 
 Upon the one, which was peculiarly called Zion, 
 stood the royal palace; on the other, called Moriah, 
 the manifestation of the Lord, where Abraham was on 
 the point of offering up his son Isaac, Solomon built, 
 according to divine direction, the temple, both figures 
 of Christ in his kingly and priestly office. Hence 
 the Scriptures speak in glowing terms of Zion. '' Beau- 
 tiful for situation, the joy of the whole earth is 
 Mount Zion." (Ps. xlviii. 3.) *' Glorious things are 
 spoken of thee, O city of God." (Ps. Ixxxvii. 3.) " The 
 Lord loveth the gates of Zion, more than all the dwel- 
 lings of Jacob." (v. 2.) *' And it shall come to pass in 
 the last days, that the mountain of the Lord's house 
 shall be established on the top of the mountains, and 
 shall be exalted above the hills, and all nations shall 
 flow unto it." (Isaiah ii. 2.) And chap. Ix. contains a 
 very glorious description of Zion, of the people of God 
 in their glorified state. 
 
 Hence Zion is the church of God in its New Testa- 
 mental perfection, particularly here upon earth. To 
 be " come to Mount Zion," therefore, means to be 
 engrafted into the true church, and participate in all 
 the glorious privileges ascribed to it in the word of 
 God, in all the glorious promises made to it, in all the 
 love and care of God for Zion ; in all the glory appro- 
 priated to it, and consequently to be supremely blessed, 
 Peter addresses such characters as " a chosen gene- 
 ration, a royal priesthood, a holy nation, a peculiar 
 
352 KEHBLATHAH. 
 
 people, to show forth the virtues of him who hath 
 called them out of darkness into his marvellous 
 light." 
 
 In accordance with this promise, every citizen of 
 Zion ought to deal with God, as David did when he 
 said, "Thou hast said, seek ye my face. Therefore, 
 O Lord, thy face will I seek." However low their 
 station in life, however poor and disregarded they may 
 be, however persecuted, oppressed, and despised, and 
 though all things may appear to set themselves against 
 them ; yet all the glories of Zion are theirs, and kept 
 in reversion for them by God himself. All things 
 must work together for their good, and eventually 
 they shall shine as the sun in the kingdom of their 
 father. 
 
 No greater blessing can befal any one than to arrive 
 at Zion, were he even to be numbered amongst the 
 meanest of her citizens, and bear a considerable part of 
 her burdens. But we arrive there only by the narrow 
 way of repentance and self-denial, and the strait gate 
 of regeneration, which is found by few. Nor can it be 
 attained without conflict, sorrow, pain, and sacrifice. 
 But if through the mercy of God you have arrived 
 there, walk more and more worthy of the gospel and 
 its privileges; be thankful for the mercy vouchsafed to 
 you ; rejoice in your felicity, and be prepared by it 
 to all obedience. " Be joyful in hope, patient in tribu- 
 lation, instant in prayer." 
 
 This privilege the Apostle otherwise expresses, when 
 he adds, " and to the city of the living God, the hea- 
 venly Jerusalem." That which he had just called a 
 mount, he now calls a city. Thus John saw its glory, 
 like that of a city, the streets of which were of gold, 
 
KEHELATHAH. 353 
 
 intersected by a crystalline stream, planted on both 
 sides with fruit trees, bearing twelve manner of fruits, 
 with foundations of precious stones, gates of pearl, 
 without a sun, and without a temple, the Lord being 
 both. 
 
 A city gives the idea of greatness, security, order, 
 beauty, and abundance. And believers are, by grace, 
 placed in a city which contains and presents this to 
 our view in the highest sense. This city is great, for it 
 extends from the beginning of the world to the end of 
 it, it comprehends all ages and nations ; for "in every 
 nation, he that feareth God and worketh righteousness 
 is accepted of him." It extends itself from earth to 
 heaven, and there is yet room in it. 
 
 This city affords perfect security and repose. Out 
 of it rages the foe, death destroys, the law thunders 
 and lightens, anger burns, misery reigns. " But though 
 the earth be removed, the mountains be carried into 
 the midst of the sea, the waters thereof roar and are 
 troubled, and the mountains shake with tlie swelling 
 thereof, yet there is a river, the streams of which make 
 glad the city of God, the holy place of the tabernacles 
 of the Most High. God is in the midst of her. She 
 shall not be moved." (Ps. xlvi. 2 — 5.) How strong 
 are its inhabitants ! The weakest thereof shall be as 
 David ; for in every conflict, 'they come off more than 
 conquerors. However weak they may be, yet Christ is 
 their strength, and though babes in knowledge, yet the 
 Lord instructs them. The Lord is a wall of fire round 
 about them, and they shall never perish. 
 
 Order prevails in this city. It is only in the order of 
 repentance, faith, renunciation of the world and self, 
 obedience, and submission, that we enter through the 
 
354 KEHELATHAH. 
 
 gates into the city ; and he who seeks to be something, 
 must previously be content to be nothing. One will 
 alone prevails amongst the countless numbers of its 
 inhabitants, one Spirit alone pervades them ; here all 
 is harmony, peace, and love. • Disorder, confusion, 
 and discord are the elements of the kingdom of dark- 
 ness, and reign universally, except in this blest abode, 
 where nothing is done by the strength and ability of 
 its inhabitants, except as the Lord giveth all things that 
 pertain unto life and godliness. 
 
 This city is supremely beautiful. Out of it, every 
 thing is hateful and deformed, crooked and crippled, 
 filthy and leprous. Bui he that enters this city be- 
 comes well proportioned, fair, and beautiful. He is 
 washed from every spot and defilement, and bears the 
 impress of the divine image. 
 
 Within this city reigns also the most desirable abun- 
 dance. Without its walls, there may be imaginary 
 riches, but at the same time, a real and entire destitu- 
 tion of substantial possessions. He that enters into 
 this city is made rich, all things belong to its inha- 
 bitants, although they may not have them in immediate 
 possession. The naked are clothed in raiment of gold 
 and embroidery, and thus are conducted to the king. 
 To the hungry it is said, " Eat, O friends, drink, yea 
 drink abundantly, O beloved !" All that we require 
 is there to be had, "without mo^iey and without 
 price." 
 
 But how can we wonder at the glory of this city, 
 since it is the city of God ? He formed the plan of it 
 from all eternity. He erected it by his Son. He has 
 filled it with inhabitants by his Spirit, who are his 
 workmanship. He reigns in it wondrously and glori- 
 
KEHELATHAH. 355 
 
 ously. He is the builder and maker of it, and all that 
 it contains. From him it receives its privileges and 
 immunities. He dwells, he walks in it. All his chil- 
 dren are here united in one company, " fellow citizens 
 of the saints and of the household of God." Where is 
 there a city like this, where are there citizens like these ? 
 If some shine like the sun, others like the moon, and 
 others again as the stars, and one with greater bright- 
 ness than another, yet they are all one in humility and 
 love. 
 
 It is the city of the living God, who is powerful 
 enough to preserve and protect it, who alone hath 
 immortality, who maketh alive, who redeemeth from 
 destruction, and whose treasures and resources are 
 inexhaustible. 
 
 The Apostle distinguishes it still more particularly, as 
 " the heavenly Jerusalem," the vision of peace. The 
 earthly Jerusalem, at the summit of its splendour under 
 Solomon, was nothing compared with it. This is the 
 new Jerusalem, which John saw coming down out of 
 heaven from God, prepared as a bride for her husband. 
 And heard a great voice from the throne, saying, 
 " Behold, the tabernacle of God is with men, and he 
 will dwell with them, and they shall be his people, and 
 God himself shall be their God." 
 
 This is a representation' of the church of Jesus 
 Christ, regarded according to that which it is already 
 in him, and which will show itself more fully in future ; 
 since hitherto it is only perceived by the eye of faith. 
 Although here on earth, yet it has its origin and root, 
 its citizenship, home, and treasure in heaven, to which 
 its affections. are directed. Yet even here it is raised 
 
356 KEHELATHAH. 
 
 up together with Jesus, and made to sit togetlier in 
 heavenly places in him ; although whilst here it is sub- 
 ject to temptation, and sorrow, and suffering, which are 
 the means by which the Lord " stablisbes, strengthens, 
 and settles it." 
 
 Thus glorious is the state of believers here upon 
 earth. They are really come to Zion and to the city of 
 the living God. Their names are written in heaven. 
 They are come also to an innumerable multitude of 
 angels, who stand with the church under one Lord, 
 who are sent forth as ministering spirits to minister 
 unto them that shall be heirs of salvation, and as their 
 friends and protectors. They rejoice over every sinner 
 that repenteth, and carry the departing spirit unto 
 Abraham's bosom. 
 
 Although still striving and suffering here upon earth, 
 yet they stand in the closest connection with the church 
 above. For they are come " to the church of the first- 
 born, whose names are written in heaven, and to the 
 spirits of the just made perfect." They constitute with 
 them the elect, whose names are written in the living 
 book of the Lamb, and being in Christ, the first-born 
 Son of God, they become partakers of his nature by 
 escaping the corruption which is in the world through 
 lust. 
 
 They are just, but not yet perfected with respect to 
 possession and enjoyment ; a part is- so, but these are 
 in heaven. With these they are intimately connected, 
 and even as the former have attained and been made 
 perfect, so shall they also attain. 
 
 what a glorious encampment, therefore, is Kehe- 
 lathah, even though situate in a desert ! Happy art 
 
KEHELATHAH. 357 
 
 tilou, O Israel! in dwelling there, tliougli in taber- 
 nacles, in which thou groanest, being burdened. But 
 " we know that if the earthly house of this taber- 
 nacle be dissolved, we have a building of God, a 
 house not made with hands, etei:nal in the heavens.'* 
 Amen , 
 
XXXIII 
 
 SHAPHER. 
 
 Numb, xxxiii. 23. 
 
 " And they went from Kehelathah, and pitched in Mount 
 Shapher." 
 
 Still further from Canaan, still nearer Egypt, although 
 but a couple of leagues. With respect to the meaning 
 of the name of this nineteenth station, it signifies fair or 
 beautiful. This follows very naturally upon the pre- 
 ceding encampments. If we have been made white at 
 Libnah, received the sprinkling at Rissah, and become 
 real members of Kehelathah, the church of God, we 
 are then beautiful and lovely in the eyes of God and all 
 his saints. What is " the goodly heritage" of the Son 
 of God, other than his church ? Does he not address 
 it as his bride ? saying, " Thou art all fair my love," 
 (Sol. Song i. 15.) 
 
 The situation of this encampment was probably beau- 
 tiful, as its name denotes. If the state of the church 
 militant is not always pleasing and glorious, it is also 
 
SHAPHER. 359 
 
 not one continued scene of sorrow. There are times, 
 when believers can rejoice in spirit and look cheer- 
 ful and happy. In the desert there are occasionally 
 verdant spots, otherwise who could bear to reside in it 
 for so lon^ a period ? " Thou hast turned my mourn- 
 ing into joy," says David. But the children of God 
 must never establish themselves firmly any where. 
 From Shapher they remove to Haradah, terror ; because 
 they are obliged to do so. Resign thy self-will, mor- 
 tify thy own choice, and thou wilt possess peace. " In 
 the day of prosperity, be joyful ; in the day of adversity, 
 consider." 
 
 This Mount Shapher inclines directly to the right, on 
 the road through Philistia, which is called the nearest. 
 (Exod. xiii. 17,) and in which half the number of days 
 was not required to reach Canaan, for which they were 
 now compelled to take years. The reason which is given 
 for this divine mode of procedure in leading them thus 
 circuitously, is as strange as the procedure itself; for 
 we are told, ''God said. Lest peradventure the people 
 repent, when they see war, and return to Egypt." 
 how wonderful, and yet now he seems to be leading 
 them thither himself. In a few days they might be 
 again in Goshen. " Who hath known the mind of the 
 Lord, or being his counsellot, hath taught him ?" If 
 thou canst no longer comprehend thy guidance, close 
 thy eyes and follow. If, contrary to thy wish and will, 
 it seems to go backwards instead of forwards, as thou 
 wast formerly wont to go, and gladly wouldst still, 
 put thy mouth, with Jeremiah, in the dust, and wait 
 and hope in patience. What a commentary is con- 
 tained in it, upon the immoveable stability of faith ; on 
 which account, faith and patience are so often com- 
 
360 SHAPHER. 
 
 bined ! What a discourse on the faithfulness of God 
 in the fulfilment of his promises, however long a period 
 may elapse, and however intricate may be the course 
 of things! And how much enpouragement might the 
 Israelites derive from the circumstance of carrying the 
 bones of Joseph along with them, which served as a 
 silent preacher to them ! Abraham understood it, and 
 believed against hope, and when nothing was to be 
 hoped for. 
 
 Behold the obedience of the Israelites ! Although 
 close upon the high road, yet they are far from re- 
 sorting to it from their own impulse, in order to 
 escape by the shortest and easiest way from the wil- 
 derness, whether to Canaan or to Egypt. How salutary 
 was the severe chastisement they received at Rithmah 
 amongst the juniper bushes! How tame and docile 
 are they become ! Their conduct corresponds with 
 the words of David, " Lord, I know that thy judg- 
 ments are just, and that in faithfulness thou hast 
 afflicted me !" 
 
 I am of opinion that this encampment received the 
 name of beautiful and lovely, not merely from its 
 agreeable situation, but also from the good conduct 
 and docility of those that were encamped there. For 
 however many imperfections may occasionally appear 
 amongst Christians, so as to cause an apostle to reprove 
 them for their carnality, yet there were also those, who 
 gave him reason to confess that he thanked God 
 always for them, because that their faith grew exceed- 
 ino-ly, and their love towards each other abounded ; 
 adding, " So that we ourselves glory in you m the 
 churches of God, for your patience and faith." (2 Thess. i. 
 3,4.) It is also true in the present day, that there 
 
SHAPHER. 361 
 
 are little circles which distinguish themselves by their 
 unanimity, love, and other truly christian virtues. 
 Thus ought it to be with all that name the name of 
 Christ ; they ought to consider themselves as a city set 
 upon a hill, and so ** let their light shine before men, 
 that others, seeing their good works, may glorify their 
 Father in heaven." 
 
 We have also many a Mount Shapher, many a beau- 
 tiful hill. Amongst these are Mount Calvary and the 
 Mount of Olives, the hills from whence cometh our 
 help. Is it not remarkable, that lofty mountains were 
 the scene of the most striking manifestations of God ? 
 Thus on Mount Horeb and Mount Sinai, God mani- 
 fested his holiness, and on Mount Moriah and Zion, he 
 revealed his grace and mercy. From Nebo's summit, 
 the dying Moses beheld the promised land. On Tabor, 
 Jesus was transfigured. A high mountain was fre- 
 quently the place he selected for passing the whole 
 night in prayer to God. He resorted often with plea- 
 sure to the Mount of Olives ; there began his sufferings 
 and his glory, and there he blessed his disciples as 
 the first fruits of his church. On Mount Calvary he 
 finished his sacrifice, and at the time of the great 
 contest his feet shall again stand upon the Mount of 
 Olives, according to Zech. xiv. 4. Well may David 
 exclaim therefore, '' I will lift up mine eyes unto the 
 hills, from whence cometh my help." (Ps. cxxi.) 
 
 Hail, Israel ! encamped on Mount Shapher, the hill 
 of beauty ; for there we become beautiful. We are not 
 so by nature, and might be properly named Ichabod, 
 the glory of the Lord is departed. But an individual 
 begins to be fair, when he begins to see his ugliness. 
 
362 SHAPHER. 
 
 And the conviction of our sinful state is the JirU step 
 out of the vale of darkness towards Mount Shapher, 
 v/here we are made beautiful. 
 
 Then follows the second step, sorrow for sin. Our 
 merciful Lord cannot resist the tears of repentance. 
 Hezekiah wept sore ; and the word of the Lord came 
 to Isaiah, who was sent to say to him, '* The Lord hath 
 seen thy tears. Behold I will heal, deliver, and pro- 
 tect thee." When Jesus saw the people weeping at 
 the grave of Lazarus, he could no longer bear it, he 
 was obliged himself to weep, and exclaimed, " Where 
 have ye laid him ?" How sweet is it also to weep at 
 the feet of the Saviour, sweeter often than a direct 
 consolation! The humiliation, contrition, and grief, 
 the fruit of these tears, is something very lovely. But 
 he hears the sighing of the needy, and sees their 
 wretchedness. The broken and contrite heart the Lord 
 will not despise ; on the contrary, it is a sacrifice with 
 which he is well pleased. 
 
 The third step is when the individual has wearied 
 himself in his own ways, and striven in his own might 
 to conquer sin, but has been continually overcome, not- 
 withstanding the sincerity of his endeavours at amend- 
 ment, and at length begins to find that there is sal- 
 vation in no other than in Jesus, who is alone able to 
 heal all his diseases. Then it is that he cries unto the 
 Lord, saying, "■ O Lord, thou art my refuge and my 
 portion in the land of the living. Attend unto my cry, 
 for I am brought very low. Deliver me from my perse- 
 cutors, for they are stronger than L Bring my soul out 
 of prison, that I may praise thy name!" (Ps. cxlii. 
 5.7.) 
 
SHAPHER. 363 
 
 The Lord Jesus does not leave the man in this con- 
 dition, but reveals himself to him as full of grace and 
 truth. He becomes a believer ; and this is the fourth 
 step towards climbing the hill Beautiful. He feels 
 divinely assured that Jesus saves sinners, and thus 
 finds rest. His sinfulness torments him no longer, 
 althouo'h it humbles him ; but at the same time, it 
 urges him to cleave the more closely to Jesus. And 
 what is more beautiful than such a believing and 
 confident heart, which trusts entirely in God through 
 Christ, like a dear child in its beloved father, and 
 is no longer anxious either on account of the sins 
 committed in ignorance, because Christ has washed 
 them away; or on account of inherent corruption, 
 which is covered by the sufferings and death of 
 Christ, until entirely removed ; or on account of his 
 spiritual enemies, since he can do all things through 
 Christ strengthening him ; or on account of manifold 
 afflictions, for he who imposes the burden also helps 
 to bear it ; or on account of his enduring to the 
 end ; for " faithful is he that hath called us, who 
 also will do it." The fruit now appears of itself, 
 which no previous effort, however painful, could pro- 
 duce. All is now fair and beautiful, and the soul 
 encamps at Mount Sapher. ^ 
 
 Here it is that God clothes such souls with the 
 robes of righteousness, as a bridegroom decketh him- 
 self with his ornaments, and as a bride adorneth 
 herself with her jewels ; so that they rejoice in the 
 Lord, and are joyful in their God. They forget 
 their kindred and their father's house, and the king 
 takes pleasure in their beauty; for they are " all 
 
 r2 
 
364 SHAPHER. 
 
 glorious within, their raiment is of wrought gold." 
 And thus at length shall they be presented before 
 the Father's face with exceeding joy, when fully 
 restored to his image, and when every spot and 
 wrinkle is for ever washed away. 
 
XXXIV. 
 
 HARADAH. 
 
 Numb, xxxiii. 24. 
 
 " And they removed from Mount Shapher, and encamped in 
 Haradah." 
 
 This twentieth encampment is called Haradah, and 
 lies, of all others, the nearest to Egypt. Its name has 
 an evil signification, for it means terror. But how 
 singular ! The last encampment was on Mount Beau- 
 tiful, and the very next is called " terror!" But are 
 such things really experienced in the kingdom of God ? 
 Is there such a guidance as this ? They are near 
 Egypt. We find the Psalmist saying, " I am afflicted 
 and ready to die from my youth up ; while I sufier thy 
 terrors I am distracted. Thy fierce wrath goeth over 
 me, thy terrors have cut me off;" and Job, " The 
 arrows of the Almighty are within me, the poison 
 whereof drinketh up my spirit ; the terrors of God do 
 set themselves in array ag;ainst me." Dreadful ex- 
 pressions ! Thus we see that the compass of the 
 Christian's vessel is sometimes directed towards the 
 
366 HARADAH. 
 
 pit, even as that of the reprobate occasionally towards 
 heaven. 
 
 Haradah is the outermost point of their retrograde 
 movement. There the elect, holy, and beloved people 
 present the most wretched appearance. They are like 
 Christ at the lowest degree of his humiliation, full of 
 sorrow, and '* without form or comeliness." 
 
 We find an explanation of this encampment in the 
 words of Christ, (Isaiah 1. 10.) '* Who is among you 
 that feareth the Lord, that obeyeth the voice of his 
 servant, that walketh in darkness and hath no light — 
 let him trust in the name of the Lord, and stay 
 upon his God." 
 
 In these words, the Christian is presented to our 
 view in his first estate. We here see a believer, 
 whose mind has been irradiated by the rays of 
 the glory of God in the face of Jesus Christ, and 
 into whose heart God has shone. His joy at this was 
 so great, that his heart separated itself from every 
 thing of a perishable nature, and resolved in future to 
 venture every thing, in order to seek his happiness 
 solely in the light of the divine countenance, the pur- 
 posely offending of which is as dreadful to him as hell 
 itself; hence he seeks with all earnestness to obey the 
 voice of the Lord's servant. Judge yourselves, whether, 
 with the exception of eternal damnation, any thing 
 more severe can befall him, than when the crevice 
 through which the light shone into him, is completely 
 closed, the refreshing beams of the divine countenance 
 withdrawn from him, the consciousness of the gifts of 
 grace vouchsafed to him no longer felt, and every thing 
 covered as with a gloomy cloud, so that he walks in 
 darkness and has no light. Add to this, that his soul 
 
HARADAH. 367 
 
 is assailed by the dreadful hosts of hell, and overtaken 
 by the terrors of the Almighty, so that thus deprived 
 of all light, he is tempted by the tormenting supposi- 
 tion, that God is not his covenant God, nor Jesus his 
 Mediator, and will never be so. All that .he had 
 hitherto possessed, experienced, enjoyed, believed, and 
 hoped, was probably nothing but a mere illusion ; his 
 supposed state of grace, a dreadful self-deception ; his 
 prayer, sin ; and his final portion, the lake that burneth 
 with fire and brimstone, since he feels that he is cast 
 out from the presence of God.* Judge, therefore, what 
 a dreadful station Haradah must be, where, though not 
 all, but yet some, though not in the same degree, or 
 for the same length of time, must encamp, and that 
 too, after being on Mount Shapher, and beholding 
 Canaan from its heights. Such is the meaning of the 
 words, *' walking in darkness." 
 
 But what is there that may in any measure serve 
 the individual in such a forlorn and desolate state, as 
 a support and a stay? One thing alone, and this our 
 Redeemer mentions in the passage we have quoted ; 
 ** let him trust in the name of the Lord, and stay upon 
 his God." The name of God, which he himself pro- 
 claimed as merciful, gracious, long suffering, and of 
 great goodness and truth ; and the name of Christ, 
 who is called ** the Lord our righteousness," both form 
 a rod and staff to the devout Christian, thus walking 
 in darkness, which he must grasp with the hand of 
 naked faith, in order safely to stay himself upon them. 
 
 * This stage of christian experience is aptly represented by 
 Bunyan, in the passage of his pilgrim through the valley of the 
 shadow of death. 
 
 ^\ 
 
368 HARADAH. 
 
 This is the only, but at the same time, the sufficient 
 support in his trying situation ; until at length the 
 Lord causes his face again to shine, and dispels the 
 darkness. 
 
 These words of the prophet indicate generally, that 
 one who sincerely fears the Lord, and obeys the voice 
 of his servant, may continue walking in darkness and 
 without light for hours, days, or years; and that some 
 really enter into such a state, but are at length happily 
 delivered from it. 
 
 But what is the state in which the devout Christian 
 feels himself placed, when thus walking in darkness, 
 and being deprived of light? By means of light, 
 every thing becomes obvious to the sense of sight. 
 Light, sight, and faith, are distinguished from each 
 other in Scripture ; and faith is described as a not 
 doubting of that which is not seen. " We walk by 
 faith, and not by sight." " Blessed are they that have 
 not seen, and yet have believed." When it is said of 
 the believer that he has no light, the meaning is not 
 that he does not know himself and his own wretched- 
 ness ; for upon this very part of his inward world, the 
 light has clearly arisen ; but it means, he is, at the 
 time, devoid of all sensible consciousness that God 
 loves him, and is gracious to him for the sake of 
 Christ. 
 
 God frequently and commonly assists the believer 
 with a three-fold light. First, the immediate light of his 
 countenance, respecting which it is sEiid, "Cause thy 
 face to shine, and we shall be saved." *' They shall 
 walk, Lord ! in the light of thy countenance." This 
 is the sealing of the Spirit, by which the soul is firmly 
 assured of its being in a state of grace, and that it will 
 
 4 
 
HARADAH. 369 
 
 abide in it for ever. If this pleasing light be with- 
 drawn, the soul walks in darkness, because the Lord 
 hides his face from her. This hiding of God's counte- 
 nance our Lord himself experienced on the cross, when 
 he exclaimed, '* Why hast thou forsaken me !" 
 
 But can such a procedure consist with the love of 
 God ? Certainly it may ; for in the passage we have 
 quoted, he calls himself his God, who has no light. 
 *' In a little wrath," it is said, in chap. liv. 8, '' I hid 
 my face from thee for a moment ; but with everlasting 
 kindness will I have mercy on thee." God acts as a 
 father, who though he severely chastises his son, and 
 even forbids him to present himself before him, yet 
 does not cease for a moment to be his father ; and if 
 others souojht to assist in ill treating his son, he would 
 soon take his son's part against them ; and when our 
 heavenly Father deprives his children of their spiritual 
 comforts, yet his sanctifying, preserving, and invigo- 
 rating influences continue, by which they are spurred 
 on to the attainment of a godliness, which is so much 
 llie purer the less it is accompanied by any consolation ; 
 even as Christ accomplished his most perfect obedience 
 at a time when he was forsaken of God. A soul which, 
 in a state of spiritual abandonment, still cleaves firmly 
 to God, whom it neither sees^nor feels, is more pleasing 
 n his sight than one which does so in the enjoyment of 
 great inward felicity. 
 
 God, secondly, supports faith by the consciousness 
 of his gracious gifts in the soul. The individual feels 
 that he sincerely hates sin, and loves holiness; that he: 
 delights in the law of God after the inner man ; that 
 he loves Jesus and all his followers ; he perceives an 
 
 R 3 
 
370 IIARADAH. 
 
 ncrease of the fruits of the Spirit within him, and hence 
 infers, that he is an heir of heaven. But the soul may 
 be deprived of this light, so that the man's looks are 
 directed solely to his own heart, as divested of all that 
 is good. Thus the church complains, '* Why dost 
 thou harden our hearts from thy fear?" 
 
 The Lord commonly assists faith by the light of his 
 word of promise. If the believer does not enjoy any 
 direct comfort and consolation, he may nevertheless 
 have such a believing insight into the divine promises, 
 which in Christ Jesus are yea and amen, as willingly to 
 bear the being deprived of those feelings, since the 
 latter is of a more permanent nature. 
 
 But when the individual thus walks in darkness, he 
 knows not whither he goeth, according to the words' of 
 our Lord, (John xii. 35,) " He stumbles at every step." 
 Hence Isaiah says, (chap. lix. 9, 10,) "We wait for 
 tlie light, but behold obscurity ; for brightness, but we 
 walk in darkness. We grope for the wall like the 
 blind. We stumble at noon-day as in the night." 
 Every thing we hear, and whatever befalls us then 
 dispirits us. " Ah," we think, " such a giory indeed 
 exists ; but not for us." The man then stumbles at 
 single and difficult passages of Scripture, and at the 
 dealings of Providence, or even misinterprets the most 
 consolatory parts of the Word of God to his prejudice, 
 and refuses to be comforted. 
 
 Walking in darkness easily causes terror, and affords 
 the imagination opportunity of creating a variety of 
 terrific phantoms where nothing exists, and of magni- 
 fying what is real. Horror and great darkness are said 
 to have fallen upon Abraham at the same tirpe (Gen. 
 
HARADAH. 
 
 371 
 
 XV. 12.); and Heman complains, that " whilst suffer- 
 ing the terrors of God, he was distracted." (Psalm 
 Ixxxviii. 15.) 
 
 In such a mournful condition may the true children 
 of God be placed, and continue in it for a time, nay, 
 even for a lon£^ time, so that " their life draweth near 
 to the pit," according to David's expression. The 
 causes of this mournful state are three : the Spirit of 
 God, the human heart and physical reasons, and the 
 prince of darkness, all which operate certainly from 
 very different motives. 
 
 The Christian, who has been accustomed to draw 
 water with joy out of the wells of salvation, and to 
 enjoy the comfort of the Holy Spirit, the true and only 
 real comforter, taking of the things of Christ and 
 showing them to the soul, enlightening the mind into 
 the knowledge of the truth, applying the promises, and 
 bearing witness with his Spirit, that he is a child of 
 God; when all this is for a time taken from him, 
 experiences its total reverse ; tribulation instead of 
 comfort; darkness instead of light ; doubt and dismay 
 intead of certainty and assurance. And yet this is one 
 of his modes of teaching ; it is, that a deeper founda- 
 tion may be dug for the impartation of the divine 
 virtues, and that after such severe lessons, the indi- 
 vidual may listen the more attentively to his dictates, 
 and yield himself up the more exclusively to his in- 
 fluences. 
 
 Another source of darkness is our natural consti- 
 tution. There are diseases of the body which at the 
 same time oppress the mind, by producing in it de- 
 jection, apprehension, and painful feelings. A stop- 
 page in the regular circulation of the juices may produce 
 
 r4^ 
 
372 HARADAH. 
 
 dreadful depressions, which cease as soon as regularity 
 is restored to the system, with which a long list of 
 gloomy forebodings disappears. Such sufferers are 
 generally looked upon and treated as only imaginary 
 patients, especially since they are not themselves able 
 to say what is the matter with them, and yet they are 
 deserving of great and tender compassion. It is bad 
 enough to be deprived of almost every joyful feeling, 
 and that every thing envelopes itself in thick darkness 
 to their view ; so that they who were formerly so 
 cheerful, are now the most sorrowful. How hard it is, 
 therefore, when they are even reproached for their 
 sufferings, and things authoritatively demanded of them 
 which are out of their power to perform ! These 
 sufferings are met with not only in converted, but also 
 in unconverted persons. We are not speaking here of 
 the latter, but of those who '* fear the Lord, and obey 
 the voice of his servant." If amongst them there are 
 those who walk in darkness and have no light, a great 
 part of their sufferings may arise from physical causes, 
 and will cease with the latter. It is not without reason, 
 therefore, that our clayey tenements are called " vile 
 bodies," in which we groan, being burdened. There 
 are doubtless many believing individuals who lie upon 
 this secret rack, and seldom enjoy a pleasant hour. 
 Yet not a hair falls from their heads without the will of 
 their Father in heaven. This secret suffering must also 
 work together for good. Its endurance is difficult, but 
 important. 
 
 But it is not to be wondered at that our own hearts 
 increase the darkness and distress, when tiie Lord con- 
 ceals his face, and when instead of hoping the best from 
 him, they only expect the worst, because of the weak- 
 
HARADAH. 373 
 
 ness of our natures. Yet not merely because we are 
 weak, but also sinful creatures, does darkness naturally 
 dwell in us ; so that before regeneration, we are nothing 
 but darkness. But even as God caused the light to 
 shine out of the darkness, so has he also shone into our 
 hearts. And we retain this clear light only as long as 
 God permits it to shine. If he withdraws it from us, 
 our natural darkness returns, from whence various tor- 
 ments arise, like a smoke which envelopes the surface 
 of the inward world, and hence also the heart forms in- 
 correct judgments, even of the very passages of Scrip- 
 ture which ought to be a consolation to it. Suspicion 
 and mistrust succeed to confidence and faith, and there 
 is no end to the surmisings of evil. 
 
 But believers have by no means to struggle here 
 solely with flesh and blood, although this strife alone 
 exceeds all their natural powers. They have also to 
 wrestle against the wily assaults of the devil and 
 spiritual wickedness in high places. Satan " goetli 
 about as a roaring lion, seeking whom he may devour." 
 His element is darkness, and when he sees the soul 
 thus deprived of divine light, he avails himself of it as 
 tlie most suitable period completely to destroy the poor 
 and comfortless soul, to extinguish the last sparks of 
 hope, and to tread down its^life to the ground. He is 
 ever ready with his evil insinuations, and tries as mucli 
 as he dare, to shake the foundation of the divine word, 
 and even the belief in the existence of God himself. 
 He is continually seeking to do us all the injury in his 
 power, and in Job we have an instance to what extent 
 this may be carried, when by divine permission any 
 one is suffered to fall into his hands. 
 
 Let us now make a few remarks upon the reasons 
 
374 HARADAH. 
 
 vv'liy the Lord thus suffers some of those who fear him 
 and obey the voice of his servant, to walk in darkness, 
 and have no light. We must, however, premise, that 
 God's ways are unsearchable, and that he does as he 
 pleases in heaven and on earth. But we have the 
 assurance that he does not willingly grieve the children 
 of men, " not for his pleasure, but for our profit, that 
 we may become partakers of his holiness." Tribu- 
 lation, prayer, and meditation were Luther's teachers, 
 and he was wont to say, '* My afflictions have taught 
 me this." Painful trials also frequently follow distin- 
 guished consolations. Thus Paul, after having been 
 caught up to the third heaven, was buffeted by Satan, 
 and Christ himself was led from Jordan into the wilder- 
 ness. Sometimes also they precede these consolations! 
 Thus Paul says, " As the sufferings of Christ abound in 
 us, so ou.r consolation also aboundeth by Christ." 
 
 But God does not lead all his people alike, nor 
 make for himself any certain rule of guidance. Yet 
 still this darkness is wont to overtake a child of God, 
 after he has fallen into any gross sin ; or after leading, 
 on the whole, a slothful, worldly-minded, earthly, and 
 frivolous course of life ; and when he even thinks 
 lightly of it, and will not suffer himself to be reproved 
 for it ; God then in the end acts the more severely 
 with him, and treats him as described in Psalm 1. : 
 " These things hast thou done, and I kept silence ; but 
 I will reprove thee, and set them in order before thine 
 eyes." 
 
 Darkness is wont to befall a child bf God also on 
 account of trusting in. an arm of flesh, however spi- 
 ritual the confidence may appear to be. If we fall 
 upon the idea, that our comforts and the gifts of grace 
 
HARADAH. 375 
 
 are so firmly established in us, and that we have re- 
 ceived them of the Lord as a permanent possession, so 
 that we can do with them as we please, and with regard 
 to their preservation, increase, and exercise, do not 
 consult with him ; he then generally deprives us of this 
 light, that we may learn to abide by the true source, 
 and assume nothing as our own. Therefore never be 
 proud, nor exalt thyself, but be humble, and think 
 meanly of thyself, lest God should so deal with thee as 
 to make thee regard thyself as " a worm and no man." 
 
 In conclusion, we have still to make a few remarks 
 on the purposes of God towards his children, in bringing 
 them into such painful situations. They are a powerful 
 means of humbling them. We must not boast, either 
 of natural or of spiritual gifts, but be like an empty 
 vessel, into which every thing must be put, or even like 
 a broken vessel, which cannot hold itself together. 
 Self confidence then entirely departs, and help is alone 
 sought for in the name of " the Lord, who made heaven 
 and earth." The individual feels compelled to renounce 
 his own life, that Christ may be his life and his all. 
 God alone is then regarded as wise, great, and holy, 
 and becomes all in all ; and is not this an important, 
 nay, the final and supreme object of God ? 
 
 Further, these inward sufferings are intended to pro- 
 duce a conformity between t)ie soul and Christ. If 
 there is a suffering for Christ's sake, there are also 
 Christ's own sufferings; and he not unfrequently makes 
 the soul a partaker of both ; '• fightings without, and 
 fears within," by which Christ's soul was also assailed; 
 on which account it is said of him, *' He was heard in 
 that he feared." (Heb. v. 7.) His soul was exceed- 
 ing sorrowful even unto death. If Christ therefore 
 
376 
 
 HARADAH, 
 
 suffered both inwardly and outwardly, some are also 
 called to be baptized with the same baptism, and to 
 drink of the same cup. The honour is great. We 
 thus learn in a measure to understand what Christ has 
 suffered for us; and we shall be raised to partake of 
 his glory, if we suffer with him. The latter is a pledge 
 of the former, and the glory will be so much the 
 greater, the more profound the sufferings that pre- 
 ceded it. 
 
 Remember also the great difference between tlie 
 present state and the next, between earth and heaven, 
 and accommodate thyself to every thing. Although it 
 be true, that the Lord is present with his people, even 
 to the end of the world, yet it is not the case as respects 
 enjoyment, but only to faith. Here is not the time to be 
 satisfied with his likeness, and to see him face to face. 
 Bear the intervening clouds; there shall be no more 
 in yonder world to hide his face from thy view. 
 
 This befalls thee also to exercise thee in patient ex- 
 pectation. " For ye have need of patience that ye may 
 do the will of God and receive the promise." Though 
 he tarry, wait for him; for "he will certainly come, 
 and will not tarry." " We count them happy that 
 endure." God himself is called the God of patience, 
 and therefore account the long suffering of God as 
 salvation. 
 
 Such a situation teaches us to place an uncommonly 
 high value on God, his aid, grace, and consolation. 
 Such is the case also in natural things. Privation first 
 teaches the value of what we lightly esteemed, whilst 
 possessing it. And O how precious are the crumbs 
 that fall from the Master's table to the souls that look 
 upon themselves only as hungry dogs ! A person may 
 
 4 
 
HARADAa. 377 
 
 be so poor as to receive even a farthing with thankful- 
 ness, and so wretched, that a single gleam of hope re- 
 freshes him. 
 
 The paths of affliction are also a proper school for 
 learning and exercising prayer. It is true that at such 
 times the spirit of prayer seems to have departed from 
 the poor soul, though it be not the case; although in 
 its distress it is seldom able to give vent to its sorrows 
 in a copious prayer, yet the unutterable groans are so 
 much the more frequent. 
 
 How compassionate do they also become towards 
 others in distress, who have themselves been bruised in 
 this mortar, even as our Lord by his sufferings has 
 become a compassionate High Priest, who can have 
 compassion on our weakness. The reason why Job's 
 friends were so harsh with him, was because they had 
 never suffered. Those that are in health, know not the 
 feelings of the sick ; nor he who has never been in want, 
 the sufferings of the poor. But it is the will of God, 
 that we put on bowels of compassion, and he teaches 
 us to do so by our own experience. 
 
 Finally, the Lord by this binding, slaying, and 
 causing his people to pass through the fire, prepares 
 a more excellent and perfect thank-offering. If he 
 regards the lowliness of such a servant, his soul magni- 
 fies the Lord in an especial manner. Incense must first 
 feel the effect of the fire ; it then yields its fragrant 
 perfume. Thanks are never more fervently, reveren- 
 tially, sacredly, and blissfully rendered than from an 
 entirely broken and contrite heart, which the Lord again 
 comforts. And those that come out of great tribulation, 
 shall at length experience, that their light afflictions, 
 which are comparatively but momentary, shall work out 
 
378 HARADAH. 
 
 for them a far more abundant and exceeding- weight of 
 glory. 
 
 Be patient therefore, brethren, till the full measure of 
 tears is shed. In the midst of darkness stay yourselves 
 upon your God. This is no easy matter, but something 
 surpassing all the powers of nature. But the Lord 
 dwells in this darkness, although he seem to be at a 
 distance. However gloomy every thing appears around 
 you, do not give yourselves up to unbelief. Say with 
 Job, "Though he slay me, yet will I trust in him." 
 The Lord, who has suffered darkness to surround you, 
 will in due time shine into your hearts, and cause the 
 light to arise upon them that dwell on the borders of 
 the pit. '* Cause thy face to shine, and we shall be 
 saved." Amen. 
 
XXXV. 
 
 MAKHELOTH. 
 
 Numb, xxxiii. 25. 
 And tliey removed from Haradah, and pitched in Makheloth.' 
 
 At length we depart from the painfully instructive 
 Haradah. How long the Israelites remained there is 
 uncertain. But as there are about as many years as 
 encampments, it is not improbable that they were about 
 a year at each place. They removed from Haradah — 
 a desirable removal for the soul, even in this life, to be 
 delivered from terror and from judgment. God in due 
 time lifts up those whom his hand has abased. 
 
 Let us, first, consider the'path by which the Israel- 
 ites were led by the fiery and cloudy pillar. From 
 Mount Shapher they removed to Haradah, and now 
 return almost by the same route, leaving Shapher, how- 
 ever, a little to the left. They, therefore, go twice 
 over the same track. Here the words of David occur 
 to us; "God hath spoken once, twice have I heard 
 this," — and what was it? — "that power belongeth 
 
380 MAKHELOTH. 
 
 exclusively unto God/' True Christians are compared 
 to gold, which, the oftener it is put into the crucible, 
 the more refined it becomes, whilst at the same time 
 the heat is increased. 
 
 We may suppose that we are acquainted with 
 human corruption in its length and breadth, whilst 
 we have perhaps only moistened our lips at this cup, 
 and will subsequently have to learn much more of it. 
 We may also believe that we are able to see to the 
 very bottom of the gospel, and yet, later on, obtain a 
 much more astonishing insight into it. Certain it is, 
 however, that the Christian must travel the same path 
 more than once; and it is highly beneficial to him, 
 when the way between his heart and Christ is so dili- 
 gently trodden by him, that not a single weed of 
 self-righteousness or the love of the world can grow 
 in it. 
 
 There are ^ays, which we are unwilling to travel 
 twice ; and others, in which we exclaim, " It is good 
 to be here ; let us build tabernacles." The Lord our 
 God also enjoins us to remember all the way by which 
 we have been led, and how he humbled us, in order 
 afterwards to do us good. If the retrospect is hum- 
 bling, by reason of our many failings, yet it tends to 
 excite our diligence and thankfulness for so many 
 faithful proofs of the Lord's aid and deliverance, and 
 to induce us to resign ourselves anew to his wonderful 
 and gracious guidance, and to confide in his further 
 assistance. 
 
 How did the children of Israel rejoice in having at 
 length turned their backs upon Egypt, and on being 
 permitted again to set their faces towards Canaan ! 
 They had no longer any desire to go down to Egypt; 
 
 4 
 
MAKHELOTH. 381 
 
 hence it was, that God could venture to lead them so 
 near to it. He is well aware how far he can trust his 
 people. He prepares them, previous to putting them 
 to the test. Nor does he suffer them to be tempted 
 above what they are able to bear. The children of 
 God are only suffered to be enticed to sin, when the 
 Holy Spirit has wrought in them a sacred abhorrence 
 of it, and a delight in the law of God. Israel is only 
 then led near to Egypt, when he had no longer any 
 desire to go thither. 
 
 The people now thought they would return in a 
 straight line to Canaan, where they might easily arrive 
 in a few days. But their expectations were disap- 
 pointed, for their route deviated to the left. It is not 
 good to venture on establishing the way and manner, 
 time and method of the fulfilment of the divine pro- 
 phecies or promises. For we generally grossly mis- 
 calculate, and the result is very different to what we 
 expected. God fulfils, both but in his own way. For 
 instance, he has promised to sanctify his people, but 
 he acts generally very strangely in this respect. " Our 
 nature," says an experienced saint, " knows no other 
 way of being perfect, than by seeking to become some- 
 thing. But God's way is very different. He brings 
 to nought that which is, that he may be all in all." 
 The grain of wheat must corrupt in the ground, else 
 it abideth alone. The Lord fulfils his promise, and 
 what he says, he performs. He brings Israel to Canaan, 
 however circuitous the path, and though it lead even 
 down to the Red Sea. 
 
 Faith stands connected, not only with an entire 
 denial of self and every creature, but also with an en- 
 tire resignation to God. Not only faith, but patience 
 
382 MAKHELOTH. 
 
 also is declared to be indispensable in order to receive 
 the promise, and Peter connects waiting with hasten- 
 ing. 
 
 The twenty-first encampment of the Israelites bears 
 the name of Makheloth. This word has the same 
 signification with Kehelathah, and we have dierefote 
 little to add to our previous remarks. In the twenty- 
 second and fortieth Psalms, the Messias is introduced, 
 saying, " I have preached righteousness in the great 
 congregation;" and again, " My praise shall be of thee 
 in the great congregation." Here we see what ought 
 to be the occupation of those that thus assemble 
 together — the praise of God, and the preaching of his 
 righteousness, particularly that righteousness, which 
 magnified itself in the sufferings and death of Jesus 
 Christ, and which he has wrought out for us, which is 
 from faith to faith, even as it is written, " the just shall 
 live by faith." He is the well of salvation, from which 
 his people quench their thirst, and supply all their 
 wants, in which all their salvation rests, and to which 
 all are invited. And what else shall a poor sinner 
 praise, than the bleeding merits of Christ, without 
 wdiich spotless robe, not a thread remains by which he 
 can cover his nakedness, and venture to appear before 
 God ? Where this article is not preached, there is no 
 assembling together, but a scattering; for he that 
 gathereth not with Christ, scattereth.. 
 
 Although, in reality, there is but one assembly and 
 church, of which Christ is the head, yet it is mentioned 
 in the plural number, because of its two great divisions, 
 the one of which is in heaven, and the other on earth ; 
 and also because of the difference that exists in the 
 children of God, in knowledge, experience, and gifts, 
 
MAKHELOTH. 383 
 
 there being children, young men, and fathers. Not- 
 withstanding the unity, there is a great difference, and 
 thus they assemble together in single congregations ; 
 those which most resemble each other stand the closest 
 together, understand each other best, and by a secret 
 attraction are brought near each other. Thus, besides 
 universal love, there is a particular love, rendered 
 sacred by the example of Christ himself. He had a 
 particular affection for John, and formed an alliance 
 between him and his mother, whilst at the same time 
 he commanded all his disciples to love one another. 
 David had his Jonathan, and Paul his Timothy, who 
 also assures us that '* he had no one like-minded." 
 But by this, those divisions are by no means defended, 
 in which one says, " I am of Paul," another, " I am 
 of Apollos," a third, " I am of Cephas." These are 
 not gatherings together, but scatterings. 
 
 Christ calls his church, in the Psalm above quoted, 
 '' the great congregation." He does so because of the 
 number of its members, who eventually, when all shall 
 be collected together, shall constitute an immense 
 multitude which no man can number. They enjoy 
 great honour ; for they that receive Christ, obtain power 
 to become the children of God. Great are the blessings 
 provided for them and reserved for their possession ! 
 Great is their righteousness, for it is the righteousness 
 of God ; and great is their strength, for they are strong 
 in the Lord and in the power of his might ! 
 
 The word congregating or gathering together, has, 
 in Scripture, a pleasing signification. Thus it is said 
 in Isaiah liv. 7. " With great mercies will I gather 
 thee ;" and in chap. Ivi. 8. '* The Lord God which 
 gathereth the outcasts of Israel, saith, *' Yet will I 
 
384 MAKHELOTH. 
 
 gather others to him, besides those that are gathered 
 unto him ;" and Christ says, *' How often would I 
 have gathered thee, as a hen gathereth her chickens 
 under her wings." 
 
 We have been at Haradah, that is, in terror. Here 
 at Makheloth we enjoy a flowing together of holy 
 influences and impartations, for refreshment, invigo- 
 ration, and consolation. If the heart was rent there, 
 it is healed here ; if every one, as Christ said of his 
 disciples, was scattered to his own, here they are re- 
 assembled in one point of union, in which every bless- 
 ing is concentrated ; if we were distressed there, we 
 are here comforted. As sunshine is never more lovely 
 than after long continued rain, and rain is never more 
 welcome than after a long season of drought, so divine 
 influences are never more beneficial, than after being 
 long and painfully deprived of them. How pleasing 
 it is that in the journeyings of the children of God, a 
 Makheloth follows upon a Haradah ! 
 
 " It is a faithful saying, that if we die with him, 
 we shall also live with him ; if we suffer with him, we 
 shall also reign with him ; but if we deny him, he will 
 also deny us. If we believe not, yet he abideth faith- 
 ful, he cannot deny himself." (2 Tim. ii. 11.) The 
 most mournful Psalms mostly close in the most pleas- 
 ing manner, and the sweetest praise resounds after 
 deliverance from great distress. In what a Haradah 
 were the disciples placed at the death of their Lord ; 
 but how did they rejoice, when able to say, ** The 
 Lord }s risen ipdeed." Paul had great cause for de- 
 siring to be with Christ ; but he was obliged to wait- 
 So much the sweeter was therefore his final removal to- 
 be ever with him 1 
 
MAKHELOTH. 385 
 
 Eiiiiiestly strive, above all things, to become, not 
 merely outwardly, but inwardly and really, a member 
 of the great congregation, and thus really participate 
 in its guidance and its blessings. If thou then change 
 thy encampment, yet the pillar of fire and of cloud 
 is tliy safe and salutary guide, ajid though it may be 
 difficult to be satisfied with all the leadings of pro- 
 vidence, yet they are good, and bring thee ever nearer 
 to Canaan. 
 
XXXVL 
 
 TAHATH. 
 
 Numb, xxxiii. 26. 
 
 " And they removed from Makheloth, and encamped at 
 
 Tahath." 
 
 This is, therefore, that encampment, when the Israelites 
 crossed the path they had previously travelled. It 
 approaches towards Canaan, and lies almost parallel 
 with it. This twenty-second encampment is called 
 " Tahath," which signifies ' for,' ' instead of;' one 
 of the most distinguishing; and important words in 
 christian doctrine, on which much — nay, every thing 
 depends. He who duly apprehends its great and 
 weighty meaning, who revolves it in his heart, digests, 
 and, as it were, infuses it into his flesh and blood, in 
 his inmost parts, has found an encaippment, where he 
 finds full security and rest for his soul. 
 
 The word has reference to representation, or legal 
 exchange, in which one man occupies and is placed 
 in the stead of another ; where one man acts and 
 suffers in legal and other transactions, in the place of 
 another, in his name, and for his benefit — acts, by 
 
TAHATH. 387 
 
 performing iliat, which otherwise he ought to have 
 done, whose representative he has become ; or suffers, 
 by enduring that, which otherwise the former ought to 
 have suffered. Thus, an advocate appears in court in 
 behalf of an accused person, and pleads instead of 
 him, and in his name ; a guardian conducts a lawsuit 
 in the stead of his minor ; one person becomes surety 
 for another, by undertaking the payment of his debts, 
 or pledges himself and his property for his good con- 
 duct, and by this means procures liberty and ease for 
 the latter. As soon as any one becomes the repre- 
 sentative of another, his actions and services are no 
 longer regarded as his own, nor ascribed to him, 
 except in so far as it is thereby evident that he fulfils 
 the obligations of his vicarious character. On the con- 
 trary, that which he performs is placed to the account 
 of him in whose name he acts. The latter has all the 
 benefit arising from it, and the former only the honour 
 and the praise. Thus, an ambassador treats in the 
 name of his sovereign with some other monarch. His 
 ability in the execution of his office brings him honour, 
 but the results do not personally affect him. This 
 species of interference is also called mediation, and he 
 who undertakes it, a mediator. 
 
 It is easy to perceive, that all are not suitable for 
 representatives and mediators. No one can be com- 
 pelled to undertake this office, unless it lay in the 
 nature of the thing. He must possess the requisite 
 qualifications. He that becomes surety for another's 
 debts, must possess property ; he who gives security 
 for another's good conduct, must himself be blameless. 
 If any one wishes to be a mediator, he must be at least 
 of equal rank with the parties he desires to reconcile. 
 
 s2 
 
388 TAHATH. 
 
 If the affair be intricate, he must possess all possible 
 prudence ; if difficult, perseverance ; if painful, stead- 
 fastness and patience ; if of great magnitude, he must 
 possess the requisite power and ability. He must also 
 be duly authorized; for he that would interfere as 
 mediator unbidden, might easily come off the worse 
 for it. In natural things, of which we are now speak- 
 ing, suretyship has its limits. The one cannot suffer 
 death for the other. This is not permitted by any law, 
 either human or divine. 
 
 It is sufficiently obvious, hovir uncommonly advan- 
 tageous such a representation must be for any one, in 
 whose behalf it is undertaken. By it, he is divested of 
 all vexation, care, and responsibility, which are trans- 
 ferred to his representative. 
 
 Hitherto we have only spoken in general terras of 
 this matter. But in the kingdom of God there is also 
 a suretyship, which is of supreme importance and un- 
 speakable benefit ; there is a Tahath, a * for,' and ' in- 
 stead of,' from whence our whole salvation depends. 
 This suretyship was pointed out even in Paradise. Our 
 great progenitor was told, that the day in which he ate 
 of the fruit of the tree, he should surely die. He did 
 not, however, die, but in his stead, a clean beast, and 
 he was clothed with its skin ; but he was then dismissed 
 from Paradise. The sacrifices of the Old Testament dis- 
 pensation are nothing else than vicarious. The priests 
 bear the people's sins. They lay them on the head of 
 the sacrificial lamb. They slay the innocent animal 
 instead of the guilty, and thus atonement is made. At 
 length an individual appears, who is holy, innocent, 
 and separate from sinners, higher than the heavens, 
 and anointed with the Holy Spirit without measure. A 
 
TAHATH. 389 
 
 prophet pointing to him, exclaims, '' Behold the 
 Lamb of God that taketh away the sin of the world !" 
 One of the most singular circumstances in the life of 
 this incomparable individual, is the public testimony of 
 the judge who condemned him to death, that he found 
 no fault in him, and must therefore set him at liberty. 
 At the same time he is coupled with a heinous male- 
 factor, and the question is asked, " Which of the two 
 shall be released, and which shall be executed?" The 
 decision is given in favour of the criminal, who is set 
 at liberty, but the innocent condemned to that punish- 
 ment which ought to have been inflicted on the former, 
 and would have been so, had not this exchange rescued 
 liinj. 
 
 Let us now consider the matter a little more closely- 
 The cause of this suretyship and mediation, lies in a 
 circumstance in itself extremely deplorable and ab- 
 horrent ; and that is sin — that worst of all evils, that 
 parent of all unhappiness and abomination, which 
 cannot be sufficiently abhorred, hated, and avoided ! 
 It is the enemy of God, and were it as strong as it is 
 malicious, it would have cast down God himself from 
 his throne, annihilated and condemned him, and de- 
 stroyed all his works. But fortunately, though po- 
 tent, it is not omnipotent nor invincible. It is eti- 
 mity against God, and is opposed to him in every 
 respect — to all his commandments, intentions, and 
 purposes, as far as its power extends. It is darkness, 
 and would, if it were able, entirely extinguish the light 
 of truth and holiness. It is utter disorder, discord, unci 
 contradiction, and can only ruin and destroy, and 
 produce nothing but misery. 
 
 This monster has entered into the world, and has 
 
390 TAHATH. 
 
 caused horrible devastations in the visible and invisible 
 creation, and particularly in the latter, where it infected 
 an exalted, mighty, highly gifted spirit, and thus 
 gained a povv^erful support for itself. Sin is unrigh- 
 teousness, and being once in the v^^crld, God could not 
 suffer it to pass unpunished, but was necessitated to 
 manifest his righteousness, his sentiments respecting it, 
 his infinite abhorrence of it, punish it, and give it its 
 due reward, which is death. Hence all that bore the 
 name of sinner must necessarily perish, or else a 
 ' Tahath,' a for and instead of, a representative, surety, 
 and mediator must be found, by whose means a sinful 
 world might be pardoned and blessed, without divine 
 justice and holiness being obscured by it. Herein lies 
 the necessity of a mediator by which the things might 
 be performed which pertained to God, and reconcilia- 
 tion be made for our sins. 
 
 The origin and source of mediation does not lie in 
 man's repentance, but merely in divine compassion, 
 free grace, and preventing love. " Herein is love, not 
 that we loved God, but that he loved us," in such a 
 measure, as not to spare his only begotten Son, but 
 gave him up as a propitiation for our sins, to redeem 
 them that were under the law ; made him to be sin for 
 us, that we might be made tlie righteousness of God 
 in him ; made him a curse, that we might inherit the 
 blessing; gave him up to die, that we might live; and 
 made him a servant, that we might receive the adop- 
 tion of children. 
 
 We know the Mediator. It was Christ who was 
 slain for us. He unites in his person all the qualities 
 and perfections which are requisite for the mediatorial 
 office ; for " there is one God, and one Mediator be- 
 
TAHATH. 391 
 
 tween God and man, the man Christ Jesus." On the 
 one side, so nearly related to God as a son to a father, 
 so much so, that both are one ; he bein^ in the Father 
 and the Father in him ; he, therefore, possesses all the 
 wisdom and glory, the power, love, and holiness, and 
 all the riches and courage which. are requisite for such 
 an arduous undertaking. On the other side, he is so 
 nearly related to us, that he is called the Son of man ; 
 has become, a partaker of our flesh and blood ; and 
 thus both he that sanctifieth, and they that are sanc- 
 tified are all of one ; therefore, that which he does and 
 suifers, benefits the race in whose nature he accom- 
 plishes it; for "here is Immanuel" — that is, "God 
 with us." He did not glorify himself to be made an 
 high priest; but he that said unto him, thou art my 
 Son, this day have I begotten thee. Hence the plea- 
 sure of the Lord prospers in his hand, and by his 
 knowledge many shall be made righteous. Such a 
 high priest was requisite for us ; and such a one we 
 have, who is holy, harmless, undefiled, and separate 
 from sinners, and higher than the heavens. 
 
 He undertook his mediatorship even before the world 
 was, and in the fulness of time accomplished it in all 
 its extent, and the Scriptures speak of its results and 
 effects in an astonishing manner. Voluntarily and im- 
 pelled by love, he placed himself in such a situation as 
 to be capable of sufi^ering and obedience, and as he 
 required not the fruit of this for himself, he bestowed it 
 on others. He gradually accomplished his mediation, 
 from its commencement on earth, till its completion in 
 heaven. The Word was made flesh, and O the greai 
 mystery of godliness ! God was manifested in it. Satan 
 used every artifice and all his power to overcome him. 
 
392 TAHATH. 
 
 Men raged against him, and nailed him to the cross. 
 God himself forsook him, and thus increased his suf- 
 ferings to the highest degree. At length he died, as 
 one accursed of God and man, and as sin itself. 
 
 But why was all this ? For us"! For us be became 
 obedient unto death, even the death of the cross. 
 Our old man was crucified in his person, and hence 
 faith says, " I am crucified with Christ." Our old man 
 was slain in his person, and hence faith triumphantly 
 exclaims, " If one died for all, then are all dead." But 
 he that is dead, is freed from sin. And to believers it 
 is said, " Ye are dead." But the suretyship did not 
 end even here. " Ye are risen with Christ, through 
 faith, which is of the operation of God." Nor did tliis 
 suffice, but he has also ascended up to heaven for us; 
 where we have him, not only as an intercessor, but 
 are even made to sit together with him in heavenly 
 places. 
 
 But who is able fully to express the blessings re- 
 sulting from this Tahath— this mediation ? It is of equal 
 magnitude and excellency, whether we regard the evil 
 from which it delivers us, or the good we receive by its 
 means, through faith. Happy, therefore, are they who 
 are justified in saying, " He took our place; lie ren- 
 dered satisfaction in our stead !" Happy are they 
 who have him for their surety ; and even all those are 
 happy who become conscious how indispensable such 
 a Mediator is, and who thirst and pant after him, as 
 the hart for the water-brooks, and to whom, it is pro- 
 mised, that water from this living spring shall be given 
 to them freely.. 
 
 But he that has duly penetrated into this element by 
 faith, and lives in it — who, under the guidance of the 
 
TAHATH. :J9o 
 
 fiery and cloudy pillar, is encamped at Tahatli, has 
 there found a glorious resting- place, that does not 
 suffer him to be barren or unfruitful. A tree planted 
 by these water- brooks, brings forth its peaceable fruit 
 in patience, and its leaves do not fade. 
 
 May the Lord, the Holy Spirit,, exalt Christ /or us in 
 our hearts ; Christ in us will then be the hope of our 
 ^lory. Amen. 
 
 s3 
 
XXXVII 
 
 TARAH. 
 
 Numb, xxxiii. 27. 
 " And they departed from Tahath, and pitched at Tarah. 
 
 Tarah is the twenty-third encampment. Two dif- 
 ferent meanings are given to the word, but both are 
 very suitable to succeed the previous place of en- 
 campment. If deduced from a language nearly allied 
 to the Hebrew, it indicates a staying or abiding, but 
 otherwise a blowing of the wind or spirit, and the re- 
 freshing feeling occasioned by it. It will already be 
 apparent to every one how admirably this adapts itself 
 to what has preceded it. Let us therefore now con- 
 sider a little more minutely the two meanings of tiie 
 name of this encampment. 
 
 Its first signification implies a staying or abiding. 
 John informs us, that there stood by the cross of Christ, 
 his mother, and his mother's sister, Mary the wife of 
 Cleophas, Mary Magdalen, and the disciple whom 
 Jesus loved. A station worthy of imitation in every 
 age. Let us, therefore, contemplate the mediation 
 
TAR AH. 395 
 
 accomplished on the cross, and linger there, with a 
 considerate understanding, believing mind, loving heart, 
 and a prayerful soul. 
 
 First, therefore, with a considerate understanding. 
 What a multitude of the most important objects pre- 
 sent themselves to our minds! This is the centre of 
 the ways of God, the key and marrow of the word. 
 We see here the greatness of the divine holiness and 
 justice, which lays in the dust of death the Son of God, 
 made sin for us. Here they appear in unparalleled 
 splendour. Though the flood swept away all that had 
 breath from the face of the earth, and even the suck- 
 ling at its mother's breast — yet these were only human 
 beings who had become monsters in wickedness, or 
 would have grown up as such. Fire from heaven de- 
 stroyed Sodom and all its inhabitants; but these, like 
 the former, were wicked men. The earth opened, and 
 swallowed up Korah and his rebellious adherents ; but 
 the same may be said of them. But who is this, that 
 writhes under the scourges of Pilate or rather of the 
 divine wrath, whose agony presses out drops of blood ? 
 Who is it that expires amidst excruciating torments ? 
 whom God forsakes? It is a holy man, and at the 
 same time God's own Son, the representative of our 
 sinful race. What justice is here displayed ! If it had 
 been possible that the cup could have passed from him, 
 it would have done so. 
 
 The magnitude and abominable nature of sin ap- 
 pears at the cross in ail its blackness. Is this sin ? Is 
 til is its reward ? Is this the manifestation of the righte- 
 ousness of God with respect to it ? Must God's own 
 Son be put to death because he was found in fashion as 
 a man, and numbered amongst the transgressors? What 
 
 54 
 
396 TARAH. 
 
 then would become of us out of Christ ? If God spared 
 not his own Son, how much less will he spare us,il 
 we do not walk in his ways nor keep his statutes ! 
 
 The wonderful means of deliverance here presents it- 
 self to our understanding for devout meditation, which 
 is designated iu the remarkable words, *' He that knew 
 no sin, was made sin for us, that we might be made the 
 righteousness of God in him." " Christ hath redeemed 
 us from the curse of the law, having become a curse 
 for us." God here appears in a way never heard of 
 before, as one who justifieth the ungodly — a mystery 
 which had never entered into any human heart, and 
 against which all reason rebels. '* By his stripes we 
 are healed."' By his death we receive life — by his con- 
 demnation, absolution. Who can fathom it ? Linger 
 here, O my soul, with thy meditations! Behold the 
 Lamb of God, which takelh away the sin of the world ! 
 Look how he was bruised for our iniquities ! 
 
 Linger with thy thoughts on the unsearchable love 
 of God, which manifests itself here in the giving up of 
 his beloved Son, in executing justice upon him, and in 
 the bearing of a load which he alone was able to sustain. 
 Who manifests here the greatest love — the Father who 
 gives up his Son, or the Son who yields up himself? 
 The Father commendeth his love towards us, that while 
 we were yet sinners Christ died for us. The Son com- 
 mendeth his love towards us, as a love which cannot 
 be equalled, in laying down his liife. Oh that we might 
 be able to say with John, " We have believed and 
 known the love which God hath towards us," that thus 
 we might be perfect in love which driveth out all fear ! 
 *** Continue ye in my love!" Here linger with thy 
 meditation, so as to desire to know nothing, save Jesus 
 
TAR AH. 
 
 397 
 
 hrist and liim crucified, by whom the world is cru- 
 iied to thee, and thou to the workl. 
 
 We ouG:ht not only to dwell with a considerate un- 
 derstanding on the sacrifice which Christ offered on 
 the cross for us, but also with a believing mind. This 
 presupposes a penitential feeling, and cannot exist 
 without it. If thou lovest the world, and takest plea- 
 sure in the service of sin, how is it possible for thee to 
 believe in Christ, who came to destroy the works of the 
 devil, which thou art seeking to uphold? Perhaps 
 thou thinkestthou art upright, confidest in the correct- 
 ness of thy views, and the capacity of thy understand- 
 ing, and imaginest that thou possessest the requisite 
 strength and ability for that which is good. Supposing 
 thyself thus rich — how canst thou believe in Christ ( 
 Are not the rich ashamed to beg ? How wilt thoii be 
 able to believe on him, so long as thou dost not regard 
 thyself as poor and wretched, and blind and naked? 
 Dwell here with a penitent mind, shed floods of the 
 bitterest tears at the foot of the cross, whilst consider- 
 ing thyself as having nailed him to it by thy sins, and 
 caused him thus to suffer. Abhor thyself on account 
 of thy sins, and on account of the sinfulness which still 
 daily manifests itself in thee; judge and condemn thy- 
 self. Acknowledge thy guilt, and confess, with sin- 
 cerity of heart, that thou art a sinner. 
 
 But when thus possessed of a broken and contrite 
 heart, abide by the cross with a believing mind, until 
 thou canst say, ** He loved me, and gave himself /or 
 me." Yea, linger there, till this great mystery is un- 
 folded to thee ; so that being purified from an evil con- 
 science, thou mayest have access with boldness to the 
 throne of grace. 
 
398 TAR AH. 
 
 But continue there also with a loving heart. Love 
 him, who has first loved thee. And how great is his 
 love ! It is impossible for us to look into it, without 
 having our hearts inflamed with ardent and reciprocal 
 love. How blissful will it eventually be to be able to 
 love him with all our powers ; and how much it is to 
 be lamented that our love here below is mostly so luke- 
 warm ! How much blindness and unbelief still exist 
 in us, as to produce so cheerless a state ! What a hap- 
 piness it is that love does not consist so much in our 
 love to him, as in his love to us! 
 
 Abide at the foot of the cross also with a prayerful 
 soul. Who can receive any thing, unless it be given 
 him from heaven? Who can, without him, do any 
 thing? Can a branch bear fruit out of the vine? 
 " Look unto the Lord, and ye shall be enlightened, 
 and your faces shall not be ashamed." What is more 
 capable of driving us to him, and inducing us to cleave 
 to him, than either love, or else our misery and dis- 
 tress ? To whom else shall we go ? or how hope to 
 escape from any distress ? Let the language of Jacob 
 therefore be the language of every heart, " I will not 
 let thee go, except thou bless me !" 
 
 But we must not omit to call to mind how he has 
 engaged to abide by his people, since he has pro- 
 mised, saying, *' Lo, I am with you alway, even to the 
 end of the world !" Alway, consequently both in 
 good and evil days, like the sun, although not always 
 seen. This is the bold which never fails us. What 
 else .could avail, since our enemies are so numerous, 
 who would, in that case, easily destroy us. " If it had 
 not been the Lord who was on our side, when men 
 rose up against us, when they had swallowed us up 
 
TARAH . 399 
 
 quick," (Psalm cxxiv. 1 — 3.) But now we can rejoice 
 and say, " The Lord of hosts is with us, the God of 
 Jacob is our refuge." 
 
 It is, therefore, good to be at Tarah. If this inter- 
 pretation of the word accords well with that of tlie, 
 previous encampment — its other meaning does so no 
 less, being rendered by ■** the breath or wind of the 
 Spirit," by *' respiration and the refreshment derived 
 from it." For from whence does the true vital air pro- 
 ceed, but from the cross of Christ ? What causes us 
 to respire more freely than this? 
 
 The refreshing breeze, and the free respiration arising 
 from it, presupposes oppression and difficulty of 
 breathing, whether arising from a thick and sultry at- 
 mosphere, or from a diseased state of the lungs. This 
 is also applicable to spiritual things. The atmosphere 
 of the region in which our souls dwell by nature is hot 
 and oppressive. The devil has the power of the air, 
 according to the singular expression of Paul, Ephes. 
 ii. 2. He is, therefore, able so to corrupt the spiritual 
 atmosphere, that it is difficult to breathe in it, or, in 
 other words, he can cause all kinds of oppressive and 
 distressing feelings. 
 
 It is also difficult to breathe in the atmosphere of 
 Sinai, or the law. The law with all its works affords 
 neither rest nor peace. Its, discourse is excellent but 
 terrific; for it preaches condemnation. It discovers 
 sin, and pronounces the curse upon it. " We die!" 
 exclaimed the children of Israel at Sinai. 
 
 The majesty and holiness of God acts likewise as au 
 intolerable atmosphere to the sinner. The ungodly are 
 unable to stand before it ; and even a holy prophet ex- 
 claimed ** Woe is me, for I am undone !" And why ''' 
 Because ** I am a man of unclean lips." 
 
400 TARAH. 
 
 The state of primary repentance is also thus oppres- 
 sive. Paul, whilst experiencing it, neither slept, ate, 
 nor drank, but only wept, trembled, and quaked. 
 O, how difficult is it then to draw a single breath of 
 consolation, confidence, and hope ! 
 
 The hour of temptation is likewise a state of similar 
 oppression. The sun and the refreshing light then no 
 longer shine upon the languishing soul. This state 
 is called a furnace of affliction, a passing through the 
 fire. And who can breathe freely in such an atmo- 
 sphere ? Their moisture is then consumed, as in the 
 drought of summer. 
 
 The present encampment is delightfully opposed 
 to such contracted and oppressive states, since it 
 implies a refreshing breeze, and a free respiration — 
 nay, even repose itself. How pleasing is it in out- 
 ward things, when a cool breeze springs up after 
 sultry weather! How gladly we yield ourselves up 
 to it, and imbibe large draughts of it ! How we 
 feel invigorated by it, and animated through all our 
 frame ! And how comfortable does an invalid feel, 
 who suffers from difficulty of respiration, when an 
 attack of it is over ! then it is, as if he were com- 
 pletely restored. 
 
 Something similar, but much more glorious, is 
 experienced in the kingdom of God. There are many 
 Tarahs on the wearisome way to Canaan. The Holy 
 Spirit is the wind, the breath of life, and when the 
 Lord breathes upon us, the face of our earth is re- 
 newed. (Psalm civ. 30.) The gloomy clouds disap- 
 pear, and Tahath, the vicarious sacrifice of the cross, 
 and the whole history of Christ, shines in its peculiar 
 excellence and glory, so suitable and cheering to the 
 humbled sinner. 
 
TARAH. 401 
 
 This breath of heavenly air, this wind from Beth- 
 lehem, Golgotha, and the Mount of Olives, elevates 
 the mourning penitent above the pangs of repentance, 
 and shows him a fulness of salvation, which infinitely 
 exceeds his necessities. 
 
 The peaceful gale from Salem, sets the assaulted 
 soul again at liberty. Jesus says, " I am he ;" and 
 every fear-exciting phantom dissolves into nothing, 
 and thankfulness and peace succeed. How does 
 love, together with all the fruits of the Spirit, now 
 manifest itself! How freely breathes the soul in 
 the reception of all the promises, in the assurance of 
 continual protection, in prayer, in thanksgiving, in in- 
 tercession ! If previously the individual could utter 
 only painful and broken ejaculations, his heart now 
 continually occupies itself with Jesus ; and its prayer 
 is enjoyment. 
 
 O precious Tarah ! O pleasing blowing of the wind 
 of the Spirit of Jesus Christ! " Awake O south wind, 
 and blow upon my garden, that the spices thereof may 
 How out I" This is an unequalled refreshment. With 
 fresh and cheerful courage we then proceed further, 
 even though it be through barren deserts. We then 
 meet sufferings boldly, and courageously handle our 
 weapons, confiding in him whose name is " Yea and 
 Amen." 
 
 O what will it be, when eventually that peaceful and 
 tranquil gale shall for ever blow upon us ; that gentle 
 whisper breathe, in which is the Lord himself — when 
 every obstruction and every thing of an oppressive 
 nature shall for ever cease ! May the wind of the Lord 
 lift us up, and carry us into that land of peace, for the 
 sake of Christ's vicarious sacrifice ! Amen. 
 
XXXVIII 
 
 MITHCAH. 
 
 Numb, xxxiii. 28. 
 And they removed from Tarah, and pitched in Mithcah." 
 
 This twenty-fourth encampment has also a pleasing- 
 name, which signifies sweetness. Truly a delightful. 
 encampment. Let us therefore consider something of 
 the sweetness of the kingdom of God, its sources, and 
 its nature. 
 
 The world imagines itself in the possession of those 
 things which are able to afford pleasure and joy, and 
 considers godliness as a thing destructive to, and utterly 
 destitute of joy. This we by no means admit, but 
 maintain, on the contrary, that godliness is the neces- 
 sary condition of all true joy, and that the latter without 
 the former, is mutable, insufficient, and impossible. 
 
 The world speaks much of allowable sensible plea- 
 sures. We admit their existence, but assert that their 
 extent is carried far beyond the bounds of propriety 
 and the limits'of the word of God. " Flee," it is said, 
 " from the corruptible pleasures of the world." " Love 
 not the world, nor the things of the world, the lust of 
 
 ♦ ' 
 
MITHCAH. 403 
 
 the eye, tlie lust of the flesh, and the pride of life. 
 Whosoever loveth the world, the love of the Father is 
 not in him.*' Nor do we wish to conceal the fact, that 
 true godliness always begins with sorrow, and is con- 
 tinued under it in a variety of ways. Christ unceremo- 
 niously announces to them who wish to follow him, a 
 daily cross, which they must take up. This cross cru- 
 cifies and slays the love of the world. They that laugh 
 are commanded to weep, their joy is to be turned into 
 mourning, and their laughter into tears. And what is 
 the joy there meant ? Certainly not the joy of the Holy 
 Ghost, which is a constituent part of the kingdom of 
 God ; consequently such joys as do not belong to it. 
 
 The source of godly joy does not lie in earthly things. 
 Where true godliness exists, the latter have lost much 
 of their value, and continue to do so. The being pro- 
 perly rooted and grounded in Christ, the being strength- 
 ened by his Spirit in the inner man, and having Christ 
 dwelling in the heart by faith, is the aim after which the 
 heart more and more ardently longs. However, we by 
 no means say, that a truly godly man ought to regard 
 every thing of an earthly nature with a melancholy look, 
 and act according to such a feeling. O no ! On the 
 contrary, true godliness places the individual in a state 
 in which he can be heartily glad of all these things, and 
 delight himself in them in a manner that ungodly men 
 are unable to do or to comprehend. They taste and see 
 God himself in his creatures, and whichever way they 
 turn, the image of their Heavenly Father presents itself 
 to them. 
 
 They therefore enjoy divine delight, even in earthly 
 things ; but a man must be himself godly, in order to 
 understand how widely different is this pleasure from 
 
404 MITHCAH. 
 
 the earthly and carnal-mindedness with reference to the 
 same object. The righteous alone are told to rejoice 
 evermore ; and as long as an individual is not recon- 
 ciled to God, he ought not to have a single happy 
 moment. 
 
 But the true sources of the sweetness of the kingdom 
 of God here upon earth lie, 
 
 First, ill the word of God, of which the 11 9th Psalm 
 justly says, when manifested, " it rejoiceth the heart," 
 and David, in Psalm xix. says, that it was " sweeter to 
 him than honey or the honeycomb." And from whence 
 should we know that there is forgiveness with God, that 
 he keeps mercy for thousands, that " it is a faithful say- 
 ing, and worthy of all acceptation, that Jesus Christ 
 came into the world to save sinners," and that " whoso- 
 ever cometh unto him shall not be cast out?" Whence 
 should we know the other truths relating to salvation, 
 on which the whole comfort of sinful men depends, but 
 from the word of God ? O what an exquisite feast does 
 the hungry soul frequently find prepared in the word : 
 and how often do not even a few words of a sermon 
 divest a soul of all its sorrows, and restore to it the peace 
 of God! What pleasing wonders has not frequently a 
 verse of a hymn effected ! Therefore, as long as there 
 is a Bible upon earth, the people of God have a Mithcah, 
 a source of sweetness to soothe every sorrow. 
 
 Another of these sources lies, secondly, in the corn- 
 ?nunion of saints, in the associating of Christians with 
 one another. Christians have, even here below, in this 
 respect, a taste of their eternal fellowship in heaven, 
 and an experimental proof of the verification of the pro- 
 mise, *' Wherever two or three are met together in my 
 name, there am I in the midst of them." An unspeak- 
 
MITHCAK. 405 
 
 able blessing frequently rests upon social intercourse 
 and the mutual intercession of believers, so that they 
 sav with Jacob, '* The Lord is in this place," and their 
 silence is often not less replete with unction than their 
 converse. This sweetness is enjoyed particularly in 
 places where Christians, on account of their small 
 numbers, rarely meet. 
 
 S\reet to the true Christian is, thirdly, pleasing intel- 
 ligence coucerfiing the extension of Christ's kingdom, 
 both generally and individually. Thus, when Paul and 
 Barnabas came to Jerusalem, and told the church how 
 much God had done by their m.eans, and liow he 
 had opened the door of faith to the heathen, " they 
 caused great joy unto all the brethren." (Acts xv. 3.) 
 And is it not the case with us also, when we receive 
 credible accounts of the progress of the truth in our own 
 or distant countries ? And when a single sinner repents, 
 there is joy not only in heaven, but on earth also ; and 
 on such occasions it is meet to make merry and be glad, 
 when he that was dead and lost, is found and alive 
 again. The Lord grant us frequently this joy! 
 
 A fourth source of sweetness to the children of God 
 arises from remembrance. *' I call to remembrance the 
 days of old," says David, and most believers have 
 experienced remarkable events in their history, the re- 
 membrance of which causes them joy. This may arise 
 either from a retrospect of all the way by which the 
 Lord hath led us, and in which so many instances of his 
 loving kindness and tender mercy have been expe- 
 rienced, or from the temporal favours and deliverances 
 with which the Lord often causes his people's cup to 
 overflow ; so that they burst forth into accents of praise 
 
406 MITHCAH. 
 
 and thanksgiving, saying witli David, '' Bless the Lord, 
 O my soul, and forget not all his benefits !" 
 
 The sacraments are a fifth source of sweetness to the 
 Christian. The ground of faith which baptism presents 
 to us, is perhaps too little attended to. In it, the triune 
 God gives us the seal on our own bodies, that be is our 
 God, and that all the three glorious persons in the ever 
 blessed Trinity are willing to contribute to our salvation 
 — that God is our Father, and is willing to provide for 
 all our necessities, both of body and soul ; that all that 
 the Son has done and suffered shall belong to us ; and 
 that the Holy Spirit is willing to be our teacher, com- 
 forter, and renovator. Hence what a source of de- 
 lightful contemplation ought this sacrament to afford 
 us ! Of the holy sacrament it is said, " And they broke 
 bread from house to house, and did eat their meat with 
 gladness and singleness of heart." (Acts ii. 46.) and 
 certainly, it is still frequently a pleasant bread and a 
 reviving cup to believers. Whilst receiving the visible 
 sign and seal, they feed upon the bread of life, Christ 
 himself, and that frequently in an abundant measure. 
 
 A sixth especial source of sweetness flows to be- 
 lievers here below, from the exercise of prayer. O how 
 indescribably sweet it is, to be permitted to converse 
 in a filial and confidential manner with God as our 
 gracious Father in Christ, and believingly pour out our 
 complaints, desires, and whatever oppresses us, before 
 him, in the confidence that the Lord will do for us more 
 than we can ask or think ! This sweetens every suf- 
 fermg, and in such intercourse of spul, the true Chris- 
 tian would gladly continue for hours together. 
 
 Seventhly, What Sweetness there is in being breathed 
 
MITHCAH. 407 
 
 upu?i bij the Holy Spirit, and when by his animating- 
 breath, the fruits of the Spirit pleasingly manifest them- 
 selves ! Spring, in nature, is something very delightful ; 
 in grace, still more so. Then, " beholding as in a glass, 
 the glory of the Lord, we are changed into the same 
 image, from glory to glory, as by the Spirit of the 
 Lord." Then, the old man dare scarcely show himself, 
 and the new predominates. We are then no longer 
 in Marah, bitterness, but encamped in Mithcah, 
 sweetness. 
 
 Eighthly, But all this "oil of gladness," and this 
 sweet honey, flows from Christy the rock that follows 
 us. Jesus can impart himself to the soul, and give us 
 to enjoy him. This is the water of which he spoke to 
 the Samaritan woman, and for which he incited her to 
 ask. He that possesses and enjoys him, enjoys life 
 itself. His flesh may be eaten in a spiritual manner, 
 and his blood may be drunk. We may " taste and see 
 that the Lord is good." This is heaven itself, and the 
 heaven of heavens ; and this made Asaph exclaim, 
 *' Whom have I in heaven but thee, and there is none 
 upon earth I desire besides thee !" and Paul considered 
 all things but loss, for the excellence of this experi- 
 mental knowledge of Christ. 
 
 O, if we rightly knew and believed that sweetness, 
 joy, and delight are to be found alone and unadulterated 
 in Christ, how would we hunger after him, and renounce 
 all things for his sake ! He that enjoys him, is certainly 
 encamped in Mithcah, even though he were in the 
 midst of a desert. 
 
 These are some of the sources of enjoyment to the 
 children of God here below. We have still a few 
 remarks to make on the nature of them. 
 
408 MITHCAH, 
 
 They are not of a sensible, but of a spiritual kind. 
 The senses are not affected by them, but the mind. 
 The kingdom of God is not seen outwardly, but is 
 within. Nor do we know Christ after the flesh. Nor 
 are they merely intellectual, for this is a pleasure which 
 an unconverted man can enjoy, in the pursuit of some 
 favourite study, the perusal of some beautiful work, the 
 listening to some eloquent discourse, or by the contem- 
 plation of noble acts and distinguished performances. 
 Such an enjoyment, though of a more noble kind, is 
 after all but of dubious worth. 
 
 The pleasures of which we here speak, are of a spi- 
 ritual nature ; that is, iheir author is the Spirit of Jesus 
 Christ ; they therefore presuppose spiritual subjects, 
 regenerated individuals ; for no one can see the king- 
 dom of God without being born again. '* The natuYal 
 man understandeth not the things of the Spirit." 
 
 These sweetnesses in the kingdom of God are nothing 
 rare or uncommon. We taste them, not only at the 
 commencement, but they also refresh and cheer the 
 heart in the sequel. They are often so overpowering, 
 that the individual has been scarcely able to bear them. 
 Frequently they last a longtime, but often pass rapidly 
 over. They generally succeed sorrow of heart ; or give 
 place to the latter. 
 
 This sweetness often extends itself far and wide ; the 
 wilderness and the solitary place are glad, and the 
 desert blossoms as the rose. Then', even bodily suffer- 
 ings are sweet, and pain, poverty, and distress ; because 
 the heart rejoices in the Lord. It even glories in tribu- 
 lation, because it knows its utility.' It glories in its 
 weakness, that the power of Christ may rest upon it ; 
 and counts it all joy when it falls into many tempta- 
 
MITHCAH . 409 
 
 tions, convinced that all things shall work together for 
 good to them that love God. His commandments are 
 then easy, and his burden is light. 
 
 Finally, we observe, that these sweetnesses do not 
 essentially belong to genuine Christianity. If they 
 cease, grace does not cease. These pleasing mountains 
 may depart and these lovely hills be removed, but " my 
 grace," says the Lord, ** shall not depart from thee, 
 nor the covenant of my peace be broken." But it is 
 essential to true religion to deny ourselves, take up our 
 cross, and follow Jesus ; to hunger and thirst after 
 righteousness, to believe on him and to abide in him. 
 If this be thy path, the requisite sweetness will from 
 time to time be communicated to thee, and if thou 
 continuest therein, and goest forward, thou Avilt at 
 length have an abundant entrance ministered to thee, 
 into the kingdom of heaven, where there is fulness of 
 joy in the presence of God, and pleasures for evermore 
 at his right hand. 
 
XXXIX„ 
 
 HASHMONAH. 
 
 Numb, xxxiii. 29. 
 " A nd they went from Mithcah, and pitched in Hashmonah." 
 
 This twenty-fifth encampment is called Hashmonah^ 
 and signifies both a hasty multitude and a precipitate 
 or hasty reckoning. We will consider it in both points 
 of view. 
 
 Hashmonah — the hasty multitude. They hastened 
 with particular rapidity away from the desert to Ca- 
 naan. Even the locality of this encampment had 
 something in it, which incited to haste. It lay, like the 
 previous ones, not far from the borders of the pro- 
 mised land, and Judah's future inheritance, perhaps 
 not even a league from it. An urgent cause for haste, 
 in. order that they might completely enter upon it. Be- 
 sides this, they were weary of their long residence and 
 wandering in the desert, which God himself describes 
 as a howling wilderness, full of snakes and scorpions. 
 From Mithcah also -to this place, they were obliged 
 agaia to direct their route towards the Red Sea, the 
 
HASHMONAH. 411 
 
 end of which they really reached at Ezion-gaber, the 
 thirty-first encampment. Sufficient reason, therefore, 
 for hastening, although it availed nothing, but rather 
 proved injurious ; since it was necessary that the forty 
 years should first be accomplished. 
 
 Haste implies exertion to attain any desired object as 
 quickly as possible. There is a needful and a useful 
 haste, as well as a needless, unbelieving, and, therefore, 
 improper haste. We will consider it in both these 
 points of view. 
 
 A needful and profitable haste is expressed by David 
 in Psalm cxix. 60. " I made liaste, and delayed not 
 to keep thy commandments." These are things which 
 suflTer no delay, and are only prejudiced by it; of this 
 kind is repentance. It is the commencement of con- 
 version, and with it, of life. How ought not every one to 
 hasten with it until this is experienced ; how reasonable 
 is it that the individual should have time for nothing 
 else ! Such is the command of Christ : — *' Seek first 
 the kingdom of God and his righteousness." If a man 
 does not hasten in this respect, but loiters, he walks on 
 an extremely dangerous path, and it is very improbable 
 that he will ever depart from it. The difficulties will 
 not lessen, but increase. It is a snare of Satan, in 
 which, alas! he holds many captive. But here it may 
 be said, as it was said to Lot, '' Hasten, and save thy 
 soul, and stay not in all the plain." There are those 
 who do not deny the necessity of conversion, but will 
 not admit that there is any need to be in haste, will 
 not resolve upon putting their hand to the plough now, 
 and of immediately imploring the influences of the 
 Holy Spirit. This they think is of no such urgent im- 
 portance ; some years hence will do quite as well. But 
 
 t2 
 
412 HASHMONAH. 
 
 what saith the Scripture ? " To-day if ye will hear his 
 voice, harden not your hearts." 
 
 Haste is also useful and necessary, in rising up ira- 
 mediately after a surprise, stumble, or deviation, so that 
 we may return to the true track without delay. When 
 David delayed to do so, his moisture was turned into 
 the drought of summer; but when he said, " I will 
 confess my iniquity unto the Lord," he then forgave 
 him the iniquity of his sin. Is there not a fountain 
 open for sin and uncleanness? Wash in it, therefore, 
 tliat ye may be clean, and suffer no spot to con- 
 tinue in your hearts and consciences. 
 
 Generally speaking, in every good work we ought to 
 be mindful of the admonition of Solomon, " Whatso- 
 ever thy hand findeth to do, do it with all thy might." 
 Slothfulness and procrastination are hurtful vices, even 
 in earthly things — how much more so in those that are 
 spiritual ! In both instances, the expression of Solomon 
 is true, " Idleness will clothe a man with rags; but the 
 hand of the diligent maketh rich." The evil results of 
 idleness in temporal things are sufficiently obvious ; 
 but how is it in spiritual things, with reference to those 
 who are so slothful in prayer, so negligent in self-de- 
 nial, and the renunciation of all, in order to follow 
 Christ ? They remain just the same from year to year, 
 or rather go back. They are a disgrace to religion, and 
 unfruitful trees, which are in danger of being cut down 
 and cast into the fire. 
 
 Different is the case with those, who feel with regret 
 their coldness and deadness, and \yho mourn over it 
 with tears. They pray with David, "Quicken me 
 through thy word !" and with the bride, " Draw us, and 
 we will run after thee." "The youths shall grow 
 
HASHMONAH. 413 
 
 weary, and the young men shall fall, but they that wait 
 upon the Lord shall renew their strength, they shall 
 mount up on wings as eagles, they shall run and not be 
 weary, they shall walk, and not faint." 
 
 Hastening, and the striving to reach the desired aim, 
 is, therefore, an useful and necessary matter. But in 
 order to be so, it must not only be practised, but also 
 be regulated according to apostolic rules. " They all 
 run," says Paul, " but one only obtains the prize. So 
 run, therefore, that ye may obtain." '* And every 
 man that striveth for the mastery, is temperate in all 
 things. Now they do it to obtain a corruptible crown ; 
 but we an incorruptible." (1 Cor. ix. 24, 25.) He 
 that thinks to obtain the prize in his own strength, 
 must learn to view the matter differently, and he whose 
 sentiments respecting grace leave him inactive, is also 
 in the wrong. Although a person may strive, yet is he 
 " not crowned unless he strive lawfully." 
 
 There is, therefore, an irregular, useless, and inju- 
 rious haste. Of this it is said in Isaiah xxviii. 16, " He 
 that believeth, shall not make haste." Faith, therefore, 
 does not hasten, and causes him who possesses and 
 exercises it, not to haste ; which definition gives us an 
 insight into the true nature of faith. 
 
 The church, at the time when the prophet indited 
 those words, had great things promised to it — that God 
 should " lay in Zion a foundation, a tried stone, a pre- 
 cious corner stone, and a sure foundation." This was 
 even then an ancient prediction. But what a long 
 period elapsed, what numerous and astonishing events 
 took place, before it was fulfilled ! The Babylonish 
 captivity of seventy years, the entire destruction of Je- 
 rusalem, the ceasing of the Jewish worship, and the 
 
414 HASHMONAH. 
 
 devastation of the whole country lay between, together 
 with those lamentable occurrences under the Macca- 
 bees, related in the books which bear their name, But, 
 says the Holy Spirit, *' faith does not make haste." It 
 is willing to wait God's time, and knows that the pro- 
 mise will certainly be fulfilled, although it may be long 
 delayed, and although stupendous obstacles may inter- 
 vene. To believers, great things are also promised ; 
 such as, the entire annihilation of the old man, perfect 
 sanctification, a perfect consolation, the conversion of 
 the heathen, &c. But yet how are these things really 
 accomplished? Is it the same in grace as in nature, 
 which may be seen advancing from day to day? The 
 buds appear, the leaves and flowers unfold, the fruit 
 succeeds, which increases in size, till it has attained to 
 its full growth and ripeness. And can the work of grace 
 be so gradually traced in a soul ? Certainly not. Look, 
 only at the names of the different encampments. How 
 are bitter and sweet mingled together ! Consider the 
 route. Haradah lay close to Egypt, whilst Rithmah 
 bordered on Canaan. From Haradah, they again ap- 
 proached the promised land, and were as near it at 
 Mithcah, as they had ever been, and yet now they 
 again remove further off from it than before. Or con- 
 sider the lives of the saints recorded in Scripture, and 
 especially the Psalms. All these find no regular pro- 
 gress, but strange intermixtures. In short, the divine 
 promises are certainly " Yea and Amen in Christ Jesus;" 
 but between the believing apprehension of them and 
 their complete fulfilment, lie deserts, mountains, pre- 
 cipices, rivers, and seas. Diflficulties not unfrequently 
 increase, the nearer the time of fulfilment approaches, 
 and, on the whole, God fulfils them in such a manner, 
 
HASHMONAH. 415 
 
 that all the glory devolves upon him, and we are obliged 
 to confess, that it is the Lord's doing. 
 
 But a hasty multitude is spoken of here. These are the 
 characters that insist upon seeing, having, possessing, 
 and enjoying, and that without delay ; they will not 
 abide by the promise, but must have its immediate ful- 
 filment. If they are in suffering, they seek immediate 
 deliverance, whether it has attained its object or not. 
 If this is not the case, they become a prey to despond- 
 ency, and think that what does not occur within a 
 limited time, will never take place. When it is said to 
 them, •' In returning and rest shall ye be saved; in 
 quietness and confidence shall be your strength" — they 
 reply, '* No ; for we will flee upon horses." This im- 
 proper haste is founded on unbelief, which neither 
 knows God nor trusts him, and thinks, that so long as 
 a matter is only in the hands of God, and not at the same 
 time in its own, it is a very dubious and uncertain 
 affair. Self-will also joins itself, and presumes to de- 
 termine the time, way, and manner, and to regulate 
 the sun by its watch ; to these is added the man's own 
 wisdom, which judges of the grace, love, and work of 
 God in its own carnal manner, and is presumptuous 
 enough to say, '* If the Lord were with us, these things 
 would not have happened to us ;" if he loved us, he 
 would show it in giving us this, or preserving us from 
 that particular thing ; and many more such painful 
 conclusions, which unbelief dictates. 
 
 The hasty multitude think the time of waiting 
 intolerably long; and like the Jews of old, they say, 
 ''When will the Sabbath be over?" (Amos viii. 5.) 
 just as if it would never terminate. Will the Lord 
 remember no more for ever? asks unbelief; to which 
 
416 HASHMONAH. 
 
 faith replies, " His wrath endureth but for a moment." 
 It also apprehends the worst. David said in his haste, 
 '* I am cast out from the presence of the Lord ; I shall 
 one day fall by the hand of Saul ;" and even Abraham 
 was once afraid that he would be slain, before the 
 promise was fulfilled. Instead of discovering in chas- 
 tisements, a sign of the paternal love of God, they see 
 in them nothing but wrath, and instead of hoping to 
 derive benefit from them, they only fear destruction. 
 Nay, they are even ready to say with Job, " thou art 
 become cruel unto me," forgetting that " we have not 
 a High Priest, who cannot be touclied with the feeling 
 of our infirmities." 
 
 Finally, the hasty multitude readily speak and act 
 without reflection. How precipitate was it of David to 
 say, "All men are liars!" in which he had particular 
 reference to what Samuel had promised him. How. 
 hasty was Job, in saying, '' My soul desireth strangling 
 and death rather than life ;" and Jonah, because of his 
 withered gourd, "I do well to be angry; even unto 
 death !" Was it not also a very rash act of Moses, to 
 strike the rock, instead of speaking to it, and then to 
 say to the people, " Hear now, ye rebels, must we fetch 
 you water out of this rock ?" But thus it is, if we do 
 not abide in God through faith, and place the anchor 
 of our hope in the word of promise, which holds the 
 rolling vessel on the tumultuous waves. 
 
 But let us also say something upon the assertion of 
 the prophet, that *' faith does not make haste." Why 
 should it hasten, as long as God does not do so ? What 
 he has promised, he will certainly perform, and will do 
 it in the proper way, order, and method, and at the 
 most appropriate time. Cleaving to the promise, faith 
 
HASHMONAH. 417 
 
 stands firm, and quietly and confidently expects its 
 fulfilment. He that believeth, as the Scripture saith, 
 is fully assured of the love of God through Christ. 
 He finds no hesitation in concluding that " He who 
 spared not his own Son, but freely gave him up for us 
 all, will also most assuredly with him, freely give us 
 all things." This renders his soul quiet and resigned, 
 in whatever situations God may think proper to place 
 him. As soon as the words, ** My grace is sufficient 
 for thee ; my strength is mighty in the weak," are 
 apprehended by faith, the heart is tranquillized, and 
 says, " I will, therefore, rather glory in my weakness ; 
 for when I am weak then am I strong." 
 
 In the possession of such a faith, though earth were 
 to be shaken to its foundations, yet the man knows in 
 whom he has believed, and is persuaded that he will 
 keep what he has committed to him. If he does not 
 help now, he will subsequently, and at the most suit- 
 able period. Does not a patient quietly resign himself to 
 an able physician — a youth to a competent and kindly 
 disposed teacher ? and ought not a soul confidently to 
 yield itself up to God, as its creator and redeemer, 
 without fear or doubt ? 
 
 Hence " he that believes, does not make haste," con- 
 vinced that the long-suffering of God is salvation, and 
 that he will as certainly satisfy the hungry with good 
 things, as send the rich empty away. But Israel was 
 at that time encamped in Hashmonah, and the multi- 
 tude hastened. 
 
 Hashmonah also means a rash or hasty calculation. 
 A hasty calculation, if correct, is good ; but one that 
 is over hasty, is incorrect. Both are also met with in 
 the spiritual life. 
 
 t3 
 
418 HASHMONAH. 
 
 The latter species of calculation is made by impeni- 
 tent men in the most injurious sense. They do so when 
 they regard their sins as trifling, their excuses as well 
 founded, their good qualities, sentiments, and actions 
 as considerable, the mercy of God as abundant, and 
 the way to heaven so broad, that by this means they 
 strengthen themselves in their impenitence, and yet 
 expect to be saved. To tliese also belong such as 
 place a very unholy*" confidence in the merits of Christ, 
 without repentance and faith, and hence imagine they 
 shall be saved, because Christ died for us; or think 
 that if they can speak of the blood of Christ, nothing 
 more is requisite. But in this they grossly deceive 
 themselves ; for it is only when " walking in the light, 
 as he is in the light, that the blood of Jesus Christ 
 cleanses from all sin ;" but this they do not, and as 
 long as this is the case, they miscalculate, and comfort 
 themselves only to their own destruction. 
 
 Better souls than such frivolous characters, and even 
 such as are sincerely devoted to God, frequently make 
 hasty and incorrect calculations. The grieved and 
 afflicted do so, when in heaviness through manifold 
 temptations. You then think you will never be deli- 
 vered from your barrenness, confusion, and the like. 
 But why not ? Is the Lord's arm shortened ? Why do 
 such evil thoughts arise in your hearts ? Rather ought 
 you to say with the church, " Rejoice not against me, 
 O mine enemy ! for when I fall I shall rise again, and 
 though I sit in darkness, yet the Lord shall be a light 
 tinto me !" Your miscalculations shall be put to shame, 
 when the Holy Spirit shall give you *' beauty for ashes, 
 the oil of joy for mourning, and the garments of praise 
 for the spirit of heaviness." In a very opposite manner 
 
HASHMONAH. 419 
 
 do those err, who having been delivered from the waters 
 of the first repentance, or the terrific abyss of temp- 
 tation, are translated into a happy and blissful state, 
 and think it will never be otherwise with them. But 
 we see how near Mitheah, sweetness, lies to Hashmo- 
 nah, a precipitate calculation. 
 
 Finally, it would be very advisable to sit down 
 quickly, according to the parable of the unjust steward, 
 in Luke xvi. and write fifty, as he did when he found he 
 could not retain his situation, because his master said to 
 him, " Give an account of thy stewardship." Solomon 
 says, (Prov. iv. 11, 12.) " I have taught thee in the 
 way of wisdom ; when thou goest, thy steps shall not 
 be straitened." And how many a painful hour would 
 penitent souls escape, were they continually to ac- 
 knowledge themselves guilty of having sinned against 
 every divine command, and that in their flesh dwelt 
 no good thing, but at the same time made use of the 
 holy arithmetic recommended by Paul, when he says, 
 *' Reckon ye also yourselves to be dead indeed unto 
 sin, but alive unto God through Jesus Christ." (Rom. 
 vi. 11.) They would then, whilst finding nothing i 
 themselves but culpability, perceive in Christ their 
 righteousness ; and whilst deeply humbled by the one, 
 be highly exalted by th€ other. 
 
 t4 
 
XL. 
 
 MOSEROTH. 
 
 Numb, xxxiii, 30. 
 
 " And they departed from Hashmonah; and encamped at 
 Moseroth." 
 
 This twenty-sixth encampment of the children of 
 Israel lies towards the Red Sea, and their route to it 
 led them away from the promised land, along the desert 
 of Paran and Sinai. The previous stations had been 
 only a mile distant from each other ; but now they were 
 obliged to travel forty miles without encamping, which 
 must doubtless have caused them great fatigue and a 
 variety of inconveniences, especially when we consider 
 the number of children, sick, and old and infirm people 
 they must have had with them. I know not whether 
 they travelled by day or by night, under the guidance 
 of the fiery and cloudy pillar. But the distance was so 
 great, that they probably continued their journey by 
 night as well as by day ; and of those who were obliged 
 to be left behind, every possible care Was taken. They 
 were not in want of food ; for the mysterious manna 
 still descended every morning and fell around the camp. 
 
MOSEROTH. 421 
 
 They were equally as little in want of water ; for tlie 
 rock smitten at Rephidim followed tliem every where 
 through the desert, and gave them water in abundance. 
 They were as little deficient in clothes as in shoes, 
 although they wore still the old ones they had brought 
 with them out of Egypt, for they never wore out ; 
 on which circumstance I leave you to your own re- 
 flections. 
 
 For this long and tedious journey they were probably 
 recompensed on arriving at this new encampment. They 
 had been latterly accustomed to be well situated in that 
 respect, if not a little spoiled. The last encampment, 
 indeed, did not seem to be quite what it ought to be. 
 If they were in such haste they might indeed travel 
 forty rniles at a stretch ; but it was for them to see to 
 it, whether they went backwards or forwards ; although 
 in the ways of the Lord there is no retrograding. But 
 what was the place appointed for their present encamp- 
 ment? The term implies bonds, instruction, cor- 
 rection. These are good things ; but whether always 
 agreeable or not is another question. At least con- 
 cerning the last-mentioned signification, the Apostle 
 says, " No chastisement for the present seemeth to be 
 joyous but grievous, yet afterwards it yieldeth the 
 peaceable fruit of the Spirit to them that are exercised 
 thereby," (Heb. xii. 11,) and represents it as indis- 
 pensable that the Father should correct every son 
 whom he receiveth, declaring, that '' if we endure not 
 chastisement, of which all are partakers, then are we 
 bastards and not sons." 
 
 Let us now consider more attentively the meaning of 
 the word Moseroth in its threefold signification, bonds, 
 instruction, and correction. 
 
422 MOSEROTH . 
 
 The first interpretation leads us to regard the natural 
 man in his bonds, and the necessity of his being un- 
 bound, and how the latter is accomplished. 
 
 Man, in his natural condition, lives in a state of 
 licentious freedom ; hence the Scripture compares him 
 to horses and mules, which would run wild, if not held 
 in with bit and bridle. Man by nature strives after 
 unlimited liberty, and instead of seeking it in an agree- 
 ment with the will of God, he places it in the very 
 opposite. This licentiousness shows itself indeed most 
 prominently in the season of youth, particularly when 
 favoured by outward circumstances ; nor does it dis- 
 appear in after years. 
 
 But with all this apparent liberty, the natural man is 
 nevertheless a servant of sin. Christ is represented by 
 Isaiah as giving " liberty to the captive, and as open- 
 ing the prison-doors to them that are bound." The 
 bondage there implied is that of sin in general, and 
 single sins in particular. Covetousness fetters the one, 
 drunkenness, lust, &c. another. Unbelief binds him 
 fast, and he is in bondage to the law, sin, and even 
 Satan. This bondage, however disgraceful, cannot be 
 thrown off; nor is it always felt by those that are under 
 it ; on the contrary, they frequently feel happy and free 
 in it. 
 
 The individual therefore requires, first of all, to be 
 loosened ; even as Christ ordered concerning the ass's 
 colt, saying, " Loose him, and bring him hither." The 
 fetters of sin must be burst, that it may lose its domi- 
 nion, and that the individual may thank God, that 
 though he was a servant of sin, and^ formerly unwise, 
 disobedient, and out of the way, yet that now he is 
 delivered from the snare of Satan, and from the king- 
 
MOSEROTH. 423 
 
 dom of darkness, that he is no longer under the law, 
 but under grace, on which account sin is no longer able 
 to rule over him, seeing that he has passed from death 
 unto life. 
 
 But after being thus freed from sin, he must now 
 become a servant of righteousness, and belong, with 
 body and soul, in life and death, to Christ, and as one 
 alive from the dead, yield up his members as instru- 
 ments of righteousness unto holiness. Christ binds 
 his people as closely to himself as the members are 
 joined to the head, and as the branches are bound to 
 the vine ; so that he declares, that without him we can 
 do nothing. The Son, indeed, makes free, but in such 
 a manner, that those who are made free, abide in him 
 and he in them, and they refuse to acknowledge any 
 other freedom than that which consists in perfect sub- 
 jection to Christ. 
 
 This deliverance from bondage is exclusively the work 
 of Ciirist, who accomplishes it by his Holy Spirit. He 
 destroys the works of the devil. He says to the pri- 
 soners, *' Come forth !" He does this in its full extent, 
 although by degrees. He is the commencement, pro- 
 gress, and termination, the author and finisher of our 
 faith. 
 
 Moseroth betokens, secondly, instruction ; and this 
 is also something that we much require. Paul says, 
 " the grace of God, which bringeth salvation, hath 
 appeared unto all men, teaching us, that denying un- 
 godliness and worldly lusts, we should live soberly, 
 lighteously, and godlily in this present world." We 
 require instruction because of our blindness with respect 
 to spiritual things, of which the natural man knows 
 
424 MOSEROTH. 
 
 nothing, nor can he comprehend them. Hence every 
 one requires that his eyes should be opened, in order 
 that he may turn from darkness to light, and from the 
 power of Satan unto God, to receive the forgiveness of 
 sins, and an inheritance among them that are sanctified, 
 through faith in Christ. 
 
 At Moseroth, deep insight is obtained into " tlie 
 mystery of God and the Father, and of Christ, in whom 
 lie hid all the treasures of wisdom and knowledge." 
 The individual then understands more of the substance 
 of the divine doctrine, which leaves all human doctrines 
 far behind in sublimity, holiness and suitableness ; yea, 
 it presents itself as that which had never entered into 
 the human heart, but which God has revealed unto us 
 by his Spirit. 
 
 A few words more on the word Moseroth as signifying 
 correction or chastisement. Thus David uses the word in 
 the 38th Psalm, when he prays, saying, " Chasten me 
 not in thy hot displeasure." And in Psalm xxxix. he 
 says, " When thou with rebukes, dost chasten man for 
 iniquity, thou makest his beauty to consume away like 
 the moth." Paul justly considers chastisement as be- 
 longing to natural, as well as spiritual education. " We 
 have had fathers of our flesh, who corrected us, and we 
 gave them reverence ; shall we not much rather be 
 in subjection to the Father of Spirits, and live ? for 
 they chastened us after their own pleasure, but he for 
 our profit, that we might be partakers of his holiness. 
 For in this very respect he dealeth with us as with 
 soris." Here correction presupposes naughtiness, which 
 causes it, and which must be eradicated by it. It 
 arises from affection -and care for the child, and the 
 
MOSEROTH. 425 
 
 more ardent and prudent the latter are, and the more 
 important the destiny of the child, the more strict the 
 discipline. If a person is set to learn something tho- 
 roughly, the smallest fault is not overlooked, and the 
 dearest child is placed under the strictest management. 
 
 Corrections have certainly always something of a 
 painful nature, either more or less. At one time they 
 have reference to outward circumstances ; at another 
 they are inward sufferings, the hiding of God's counte- 
 nance, want of courage and consolation, withdrawment 
 of the gifts of the Holy Spirit, and even the feeling of 
 the divine displeasure. He chooses his people in the 
 furnace of affliction. He is like a refiner's fire, and 
 sits and purifies the sons of Levi. They are com- 
 pared to gold, and tribulation is the purifying flame. 
 The purer the gold is destined to become, the greater 
 the heat. 
 
 Chastisement presupposes faults ; and even children 
 of God still commit these, and have to do with a Father 
 who is strict in this respect. If we do not suflfer dust 
 to lie on our costly furniture, much less God on his 
 people. The question here has not reference merely 
 to words and actions, but also to thoughts, dispositions, 
 motives, and intentions. Nothing impure can pass, 
 except for a time ; and the Apostle establishes it as a 
 general rule, that '* every work, of whatever kind it is, 
 shall be tried by fire." (1 Cor. iii. 13.) Moseroth, 
 correction, is therefore certainly one of the encamp- 
 ments of the Israel of God where his people are pre- 
 pared for the heavenly Canaan. Its intention and effect 
 is the eradication of adhering imperfections ; it hum- 
 bles, it purifies, it corrects, it preserves. In one w'ord. 
 
426 MOSEROTH . 
 
 chastisement, together with the word of God, are tlie 
 means of making us partakers of his holiness ; and 
 this is the highest state to which we can attain. If 
 therefore the pillar of fire and of cloud direct us 
 thither, let us willingly travel the forty miles, and 
 encamp at Moseroth. 
 
 i 
 
XLl. 
 
 B'ENE-JAAKAN, 
 
 '" Numb, xxxiii. 31. 
 
 " Ami they departed from ^Moseroth, and pitched in Bene, 
 jaakaii." 
 
 A PROPER answer is often of great importance, and 
 it was a dreadful thing, when the man who entered the 
 festive hall was addressed by the king with the words, 
 " Friend, how earnest thou in hither without a wedding- 
 garment ?" and he was speechless. " And the king 
 ordered him to be bound hand and foot, and taken 
 away, and cast into outer darkness, where there is 
 weeping, and wailing, and gnashing of teeth." Dread- 
 ful result ! awful inability to reply ! But what offence 
 had the man committed ? Nothing more than his not 
 having on a wedding-garment. And his crime con- 
 sisted in presuming to appear without it. But why 
 did not the man excuse himself, and begin to say, 
 " Lord, thou hast invited, nay, even in some measure, 
 compelled all sorts of vagabonds and beggars to come, 
 
428 BENE-JAAKAN. 
 
 and yet afterwards art angry about wedding-garments ! 
 What crying injustice ! Who can expect poor people 
 that come from the highways and hedges, to bring gar- 
 ments with them, suitable for such a marriage feast as 
 this ?" But this he was not able to say, for according 
 to the custom of the East, every guest is presented by 
 the master of the feast with a festive robe, called a 
 caftan. This man had therefore refused to accept it. 
 And for what reason ? He was deceived by the good 
 opinion he had of his own dress, which, comparatively, 
 might have been very decent. He thought highly of 
 himself in it, and lightly of others, even in their caftans, 
 which, it is true, were borrowed, and did not belong to 
 them. This proud self-complacent opinion was his 
 ruin. 0, if he had only been humble ! Let us become 
 so betimes, and therefore encamp with the children of 
 Israel where we now find them. 
 
 The name of this twenty-seventh encampment is 
 Bene-jaakan. It also lies further off from Canaan, and 
 nearer to the Red Sea. Its name signifies children 
 of apprehension or of the oppressor, or penitent chil- 
 dren. 
 
 This is a very natural result of correction, from 
 whence the previous station derived its name. We 
 find a beautiful exposition of this word in Psalm cxix. 
 67, 71, and 75, where the Psalmist says, " Before I 
 was afflicted I went astray, but now have I kept thy 
 word." '* It is good for me to have been afflicted, that 
 I might learn thy statutes." " I know, Lord ! that 
 thy judgments are right, and that thou in faithfulness 
 hast afflicted me." 
 
 The Psalmist speaks of a threefold humiliation, and a 
 threefold advantage derivable from it. The first is re- 
 
BENE-JAA.KAN. 429 
 
 storation from error and consequent keeping of the di- 
 vine word. The second consists in learning the divine 
 statutes. And in the third, wliich lasted the longest, 
 the truth and faithfulness of God was manifested. Let 
 us, therefore, briefly consider this threefold beneficial 
 effect of being afflicted. 
 
 Real humility implies, generally, that the individual 
 considers himself ignorant, weak, poor, needy, and 
 wretched. It commences in an individual when he 
 looks at things differently to what he did before. He 
 was like a sheep, going astray, and was pleased with 
 it. But he now begins to perceive, that he is in the 
 wrong, and that a great change must take place in him, 
 else the result will be awful. He begins to observe 
 that he is spiritually diseased, a sinner, and ungodly, 
 and thus begins to divest himself of a fatal and funda- 
 mental error. This is an important commencement 
 of humiliation. Does it exist in you all ? This sight 
 of our own deficiencies ought powerfully to operate on 
 every one. 
 
 This change of sentiment awakens the man out of 
 bis previous slumber. It disturbs the dangerous rest 
 he had hitherto enjoyed. It is accompanied with many 
 accusations, and bitter inward reproofs, as well as 
 grievous apprehensions, lest it should now be too late, 
 the door be shut, and the Lord no longer inclined to- 
 wards him. Fear, terror, and anxiety are excited in 
 the mind; and thus the man is humbled, rendered 
 little, desponding, and timid. 
 
 Hence arise various good resolutions and determina- 
 tions. Henceforth he is resolved to be a different cha- 
 racter, he will no longer act as he has hitherto done, 
 he is firmly resolved zealously to pursue another path ; 
 
430 BENE-JAAKAN. 
 
 he will now seek none but Jesus, and execrate that 
 which grieves him. He avails himself of what strength- 
 ens these resolutions, and avoids what may shake 
 them. 
 
 They ripen also into actions. , By these gracious at- 
 tractions, the man becomes inclined and induced to 
 avoid a variety of evil, and to do much that is good, 
 however difficult both may be to him, and whatever 
 constraint and effort it may cost him. 
 
 This we may call a preparatory, general humiliation ; 
 but then follows one of a deeper and more complete 
 nature. " I know, O Lord," says David, '' that thy 
 judgments are right, and that in faithfulness thou hast 
 afflicted me ;" which faithfulness manifests itself in 
 prosecuting this humiliation to the attainment of its 
 aim ; which is, a more profound knowledge of self and 
 sin, which leaves the man scarcely any thing of what is 
 good, and renders every thing sinful, even the most 
 indifferent actions, because nothing is done aright, 
 when brought before the inward tribunal. It is no 
 longer enough that good actions are performed, but 
 they are judged of according to their inward nature, 
 motives, and intentions, even with regard to prayer and 
 benevolent actions. 
 
 Besides all this, inward corruption and concupis- 
 cence manifest themselves more and more, which cause 
 the individual to think more lightly of himself than be- 
 fore. This humiliation is occasioned by judgments, 
 as David also says. The more the man is visited by 
 painful providential dispensations, and temptations, 
 and trials of various kinds, the more he perceives how 
 every thing in him, except the grace he has received, 
 is corrupt and opposed to the divine wJlL How dif- 
 
BENE-JAAKAN. 431 
 
 ficult does he find it to reconcile himself to all the ways 
 of God, and even occasionally to keep himself from 
 murmuring and despondency ! He feels that in his 
 flesh dwelleth no good thing, and therefore humbles 
 himself under the mighty hand of God, that he may be 
 delivered from the body of sin and death. He ac- 
 knowledges that the Lord's judgments are right; and 
 when overtaken by some grievous fault, he exclaims, 
 in the penitential language of David, " Against thee, 
 thee only have I sinned, and done this evil in thy sight, 
 that thou mightest be justified when thou speakest, 
 and be clear when thou judgest." 
 
 Great, however, is the benefit of these humiliations. 
 From how many important errors is the individual 
 cleansed, which he cherished with respect to man, his 
 power and wisdom, and with respect to grace and its 
 operations. He learns the statutes of the Lord, and 
 keeps his word. He humbles himself, and to such 
 individuals, God gives grace. He seeks his salvation 
 the more fully in Christ, the less of ability and suffi- 
 ciency he feels in himself. In his clearer moments, 
 when perceiving these advantages, he says with David, 
 •' It was good for me to have been afflicted," so that in 
 the end, I knew not what to answer. He gives him- 
 self up with renewed readiness to humiliation, however 
 painful it may be, and is willing to be weak, that the 
 Lord may be his strength ; to be nothing, that the Lord 
 may be all : to be poor, that his riches may be mag- 
 nified in him, and to be little, that he alone may be 
 great. 
 
 The holy prophet especially commends the faithful- 
 ness of God, which had manifested itself in afflicting 
 him ; and this faithfulness evidences itself in various 
 
432 BENE-JAAKAN. 
 
 ways. The affliction is neither too great nor too little. 
 It does not last longer than is good for the individual, 
 nor does it cease too soon. The Lord does not con- 
 cern himself about the complaint which may be made, 
 but carries through his salutary purposes. He regu- 
 lates the humiliation according to the necessities of 
 each, and attacks him va ihe most painful part, but 
 just where it is the most required. He supports the 
 so-ul in enduring it, even though the waters may rise to 
 the very lips, and the billows roll over our heads. At 
 the proper time, the water is turned into wine, the gold 
 is taken out of the fire, the wind and the waves are 
 commanded to be still, and Lazarus, though buried, 
 comes forth again alive. 
 
 But there is another species of humiliation, which is 
 still more wearisome, and which continues even to the 
 end of the pilgrimage through the wilderness. There 
 is a humiliation of ihe will. How gladly would Moses 
 have entered into Canaan ! And yet the answer to his 
 earnest entreaty was, let it suffice thee ; speak no 
 more of it. How gladly would Paul have been freed 
 from the bufFetings of Satan I But it was said to 
 him, " My grace is sufficient for thee." The Lord at 
 one time grants every request, at another, none. The 
 individual must give up his will, however correct it may 
 appear. 
 
 There are also humiliations of knowledge, so that the 
 man can no longer make any use of what he knows. 
 Israel says, '* My way is hid from the Lord, and my 
 judgment is passed over from my God," and acts as if 
 he had never* heard that '' the Lord giveth strength to 
 the weary and power to the faint." In their distress, 
 the disciples no longer rrmembered that their Lord 
 
BENE-JAAKAN. 433 
 
 had said, '* I will see you again, and your heart shall 
 rejoice." 
 
 There are humiliations of strength. If previously 
 the individual was able in his own strength to order, 
 regulate, effect, and avert many things, he feels de- 
 prived of this ability, and sees himself reduced to 
 faith in the Lord, who has promised to be powerful 
 in the weak. But in this case also, things do not go 
 as we would have them; and after being able to say, 
 '* I can do all things," we are constrained to exclaim, 
 " Thou weakenest my strength in the way," 
 
 There is also a bringing down of self- estimation. 
 " He that thinks himself to be something," says the 
 Apostle, " deceiveth himself." And these words contain 
 much. . We must, therefore, not even think we are any 
 thing, let alone something ! But who is there that acts 
 according to this ? In so far, however, as we are still 
 something in ourselves, Christ is not yet all in all to 
 us, as he ought to be. We must lose our own lives, 
 and consequently every thing. Hence we may infer, 
 how far we have still to travel, before we can creep 
 through such a needle's eye, and before we reach the 
 prize of our high calling. 
 
 Finally, there are humiliations of our own views and 
 sejitiments. Thy insight into the gospel, the covenant 
 of grace, and the atonement may be very clear; but 
 it may also become darkened, and will be so, if ad- 
 vantageous to thee. Therefore, be not high-minded. 
 Thou hast much courage, boldness, comfort, gifts. But 
 the more thou hast, the more can be taken away from 
 thee, so far as thou hast it. Thou art a believer, and 
 it is not difficult for thee to apply the gospel to thy- 
 self ; thou possessest assurance and a state of enjoy- 
 
 u 
 
434 BENE-JAAKAN. 
 
 ment. If retained in it, be abundantly thankful, nor 
 depart from poverty of spirit, but enter ever deeper 
 into it ; be exceedingly humble. The Lord will then 
 give thee more than what thou hast already. 
 
 Since it is of such great advantage to be humbled, 
 may the Lord faithfully humble us, that we may not 
 go astray, but learn his word, keep his statutes, and 
 obtain the grace which the Lord giveth to the humble ! 
 Amen. 
 
XLII. 
 
 HOR-HAGIDGAD. 
 
 Numb, xxxiii. 32. 
 
 " And they removed from Bene-jaakan, and encamped at 
 Hor-hagidgad." 
 
 1 
 
 The name of this twenty-eighth encampment has a 
 singular sound ; but its signification is not evil. It is a 
 considerable distance from the last station, being about 
 thirty miles. It lies in the desert of Sinai, opposite 
 that mountain, and in the direction of the Red Sea. 
 The Israelites have Canaan, therefore, behind them, 
 and remove ever further from it, as if they should never 
 arrive there. 
 
 The first signification of the name of this encamp- 
 ment is that of a martial host. Jacob's seventh son 
 was called Gad, signifying a troop. His dying father 
 alludes to this name in the blessing bestowed on his 
 sons. Gad and Reuben were the two tribes, which 
 had their inheritance assigned them on this side of 
 Jordan, and engaged, (according to Numb, xxxii. 17.) 
 " to go ready armed before the children of Israel, and 
 
 u2 
 
436 HOR-HAGIDGAD. 
 
 go armed before the Lord to the war," which promise 
 they also fulfilled. 
 
 The church of Jesus Christ is certainly a host, at the 
 head of which is the King of kings, and the Lord of 
 lords. They stand opposed to that other great and 
 numerous host called the world, which has Satan, at its 
 head. The former is the Lord's portion, the lot of his 
 inheritance. They are many, but all members of one 
 body. They are all God's peculiar workmanship, 
 created anew in Christ Jesus unto good works. God 
 manifests his glory in them, and they are as a mirror, 
 in which the glory of the Lord reflects itself. The 
 greater part of them are in heaven, but there is still 
 a considerable number on earth, who await a mighty 
 accession. 
 
 This part here on earth, is called the church militant, 
 and is justly termed Gidgad, a martial host. This peo- 
 ple are a conquered nation. They were the prey of 
 *' the strong man armed," and captives of Satan, but 
 the prey has been taken from the mighty, and the cap- 
 tive has been liberated. For then the mighty Prince 
 of Peace carried on that eternally memorable, and 
 blessed war, in which he marched against the prince of 
 this world, when this roaring lion assaulted the lion of 
 the tribe of Judah. He gave his life as an atoning 
 sacrifice, and now sees the fruit of it. *' He spoiled 
 principalities and powers and made a show of them 
 openly." Thus did he deliver his people from the 
 kingdom of darkness. 
 
 This victorious war, by which the whole host is bene- 
 fited, he carried on for each in particular; for whilst 
 the strong man armed'was keeping his goods in peace, 
 
HOR-HAGIDGAD. 437 
 
 a stronger than he came upon him, and took them 
 away. He conquered, and after his victory his people 
 willingly pay their offerings to him in the beauty of 
 holiness. Thus a portion with the great was divided 
 him, and of the spoil of the strong, because he poured 
 out his soul unto death, and bare .the sin of many, and 
 made intercession for the transgressors. 
 
 The church of Christ is justly called Gidgad, a mar- 
 tial host; for like Israel, they are destined for war. 
 They are soldiers of Jesus Christ. Their last word is, 
 " I have fought a good fight;" their task, to strive 
 together for the faith once delivered to the saints. I^' 
 they wish to inherit all things, they must overcome, 
 even as their king overcame, and having done all, 
 must stand and keep the field. Palms are only be- 
 stowed on those who have fought and conquered. 
 
 True Christians are born for conflict ; the Spirit is 
 imparted to them through regeneration, which wars 
 against the flesh, and stands in inviolable opposition to 
 ail sin. But no sooner is this child born in the manger 
 of our hearts, than some Herod or other seeks after its 
 life. The flesh lusteth against the Spirit, and these 
 two are contrary, the one to the other. 
 
 They are also equipped for the fight, and the church 
 is described, in Solomon's Song, as *' terrible as an 
 army with banners." " In all these things," says Paul, 
 *' we come off more than conquerors." How admirably, 
 therefore, must they be armed and accoutred I The 
 weakest of them shall be as David. Every one of 
 them " has his sword upon his thigh, because of fear 
 in the night." God teaches their hands to war. And 
 whilst thus putting on the whole armour of God, they 
 are strong in the Lord, and in the power of his 
 
438 HOR-HAGIDGAD. 
 
 might ; and thus rendered competent to vanquish their 
 enemies. 
 
 The war they carry on is a most important one, 
 no carnal, but a spiritual warfare; not with flesh 
 and blood and outward things, which require bodily 
 strength, have Christians to do. The armour as well as 
 the warfare is spiritual ; the heart, the inmost soul, is 
 the field of battle, the scene of action, where, without 
 outward noise and invisibly, battles are fought, defeats 
 sustained, and victories won, which are visible to God 
 alone. This war has for its object nothing less than 
 the soul and its salvation, hell and heaven ; to reach 
 the latter and escape the former. Its object is the 
 favour of God, the most glorious liberty, or the most 
 degrading bondage, eternal life, or eternal death. 
 
 It is a necessary war. As little as Israel could, 
 without war, obtain possession of the land of Canaan, 
 so little can any one, without conflict, reach heaven. If 
 any one refuses to enter into the conflict against the 
 world and sin, God fights against him ; and if he be 
 against him, who can be for him ? Neutral can none 
 remain ; and as no one can possibly serve such oppo- 
 site masters as God and Satan, he must adhere to one 
 or other of them. 
 
 This warfare is tedious, since it begins with our spiri- 
 tual birth, and ceases only with our exit from this 
 scene of conflict. It is not indeed always equally 
 violent ; the " evil day" mentioned by Paul, (Ephes. 
 vi. 13.) does not always continue; but it may re- 
 appear any pioment. Hence it is necessary for a 
 Christian ** to pray without ceasing," and to watch 
 thereunto with all perseverance and supplication in 
 spirit. But there are also seasons of repose, when no 
 
HOR-HAGIDGAD. 439 
 
 further exertion is required ; and the warrior enjoys a 
 rest from his fatigues. 
 
 The conflict of Christians is arduous, both on account 
 of their weakness and the nature of their foes. The 
 warriors themselves are weak, so weak that they could 
 not stand of themselves a moment. There is even 
 something in them that sides with their opponents, and 
 seeks to procure them the victory, which renders it 
 doubly dangerous. The foes are bold, so that the 
 chief of them even ventured to attack the Son of God 
 himself. They are so powerful, that they have over- 
 thrown the greatest saints, and hence are compared 
 to lions. If Adam was overcome, how are others to 
 stand ? They are as subtle as serpents, and equally 
 poisonous. They attack every thing, chastity, patience, 
 humility, love, &c. They do not spare even historical 
 faith, but seek first of all to shake our confidence and 
 hope. One man they try to overthrow by holding up 
 his sins to his view ; another by presenting to him 
 the mirror of his virtues ; one through lust, another 
 through fear ; some through frivolity, and others 
 through excessive sorrow. If the conflict be difficult, 
 the decision to undertake it is not easy. Who gladly 
 abandons every thing to follow Christ, who immedi- 
 ately presents us with a cross ? Who, unless in case 
 of extremity, can bear the less of an eye, a hand, or a 
 foot? 
 
 Still it is a " good fight." Happy he who enters 
 upon it I he will never repent of it ! It ends well, and 
 all must run with patience the race set before them. 
 Should some single rencontre prove unsuccessful, or 
 some battle be lost, all is not therefore lost. Wounds 
 heal again, fractures are reduced, losses are replaced. 
 
440 HOR-HAGIDGAB. 
 
 We have a glorious leader, needful assistance, and 
 at last a glorious prize. In reality, we have only to do 
 with foes that have been long overcome. 
 
 For it is, lastly, a supernatural warfare, no strength 
 or wisdom of our own is requisite for it ; on the con- 
 trary, we shall be the more competent to it, the more 
 thoroughly our souls are emptied of every hope of that 
 nature. We fall more seldom on accouiit of our weak- 
 ness than on account of our supposed strength. We 
 ought indeed to strive against every sin ; particularly 
 against those to which we are the most easily incited ; 
 Mnweariedly , even when we cannot immediately act the 
 master over them as we could wish ; seriously, that we 
 may be heartily in earnest to gain the victory, the 
 entire extirpation of all that is evil, and perfect 
 restoration to the image of God ; but we must also 
 strive courageously, as those who have, in the Lord, 
 righteousness and strength, and come off more than 
 conquerors in him ; as those who are hastening to cer- 
 tain conquest and a glorious crown. 
 
 Hence the church of Jesus Christ is justly called a 
 martial host ; and how much Israel was so, evidenced 
 itself on their entrance into Canaan, where they had to 
 do with giants, compared with whom they were but as 
 grasshoppers, and yet they overcame. 
 
 Let us now consider, also, the signification of the 
 first syllable of the name of this encampment, called 
 Hor. It means, first, something noble, excellent, and 
 superior. Hence, by the addition of this word, this 
 martial host is designated as partaking of these qua- 
 lities. It has elsewhere inferior appellations, such as 
 a worm, a poor flock, 'a wretched or miserable person. 
 But here the people of God have a noble and illus- 
 
 I 
 
HOR-HAGIDGAD. 441 
 
 trious title. And this by right. They are noble on 
 account of their birth. They are born of God, and 
 consequently of divine descent. They are therefore 
 children of God. Even according to the flesh, they 
 are nearly related to him, for as they possess flesh and 
 blood, so the Son of God likev^^ise took part of the 
 same. With all their lowliness", Christians possess 
 something of nobility on account of their almost incre- 
 dible dignity. They are called the bride of the Lamb, 
 priests, and kings. And they have not merely the 
 title of this, but they possess and enjoy all the privi- 
 leges connected with these appellations. They are the 
 objects of so great a love of the Son of God, that he 
 declares, " as the Father loveth me, even so love I 
 you." As priests they have liberty of access to God, 
 as well as under obligation to offer up daily their old 
 man to him. As kings they reign, and every thing 
 must be of service to them, even death itself. They 
 are noble on account of their state, being righteous, 
 holy, and beloved. So righteous, that they can chal- 
 lenge every one, and ask, "Who is he that con- 
 demneth ?" So holy, that there is no spot in them. So 
 dear, that the Lord's bowels melt over them. They are 
 a temple of God, in which he walks and dwells, and 
 he himself is a wall of fire round about them. Their 
 state is so sublime, that as saints they shall judge the 
 world, and even angels. What privileges also do they 
 enjoy, when all things must work together for their 
 good ! The cloudy pillar of the righteousness of Christ 
 covers them daily, as birds do their brood. The pillar 
 of fire prepares a way for them. What noble senti- 
 ments dwell within them, seeing that they are spiri- 
 tually-minded ! they delight in the law of God, and 
 
 u3 
 
442 HOR-HAGIDGAD. 
 
 serve it with their minds. They seek that which is 
 above ; not earthly things. They love God, and are 
 ready for his sake to avoid, suffer, and renounce every 
 thing, and prove this when called to it, by their 
 actions. Christians are also noble on account of their 
 riches, which are so considerable, that our Lord him- 
 self says, " Thou art rich." (Rev. ii. 9.) '' Ye are 
 enriched in all things," writes Paul to the Corinthians, 
 and even says, " all things are yours." And these 
 riches are beyond the reach of earthly mutability, they 
 never fade away. They bear indeed this treasure in 
 earthen vessels, but " when Christ their life shall 
 appear, they shall also appear with him in glory." 
 Finally, they possess a power by which all things are 
 possible to him that believeth. It is in vain to make 
 war upon them, for they come off more than con- 
 querors. No one has reason to say, " I am weak." 
 
 Now let every one judge, whether this martial host 
 does not justly bear the name of noble and illus- 
 trious. Yet still they deserve these appellations only 
 on account of their head, and their connection with 
 him. Without him, they would only be like a headless 
 trunk, hateful to the sight, and dead. The glory of 
 their head reflects itself in them, and what they are, 
 is solely the result of their adherence to their head. Let 
 us also seek to manifest ourselves as a true Hor-gidgad, 
 an illustrious host. 
 
 But this noble armament marches under the restraint 
 of the divine commands and guidance. They have 
 taken Jesus' yoke upon them, and bear his burden. 
 They do not give the reins to their'desires, but crucify 
 the flesh with its aiFections and lusts. They walk not 
 on a broad, but a narrow way, a way which becomes 
 
HOR-HAGlDGAD. 443 
 
 increasingly narrow, and are under strict discipline, 
 which admits of no infraction. They call upon him as 
 their Father, who, without respect of person, judges of 
 every man's work, and pass the time of their sojourning 
 here in fear. To them it is said, *' Work out your own 
 salvation with fear and trembling ; for it is God who 
 worketh in you both to will and to do of his good plea- 
 sure." Where this is not the case, the individual does 
 not belong to this noble army, and only they that 
 have walked uprightly attain to peace. They have all 
 sworn, and wuU perform it, that they will keep his 
 statutes. 
 
 Another interpretation of the word Hor, is a hole, 
 or narrow cavity ; and no one enters into the kingdom 
 of God, except through a strait gate, where every thing 
 must be left behind. Self-will, self-confidence, our 
 own wisdom, and the entire old man must be brought 
 as a sacrifice. This gate is low, and it is necessary 
 to stoop down in order to pass through it. We must 
 become increasingly humble, until we are at length 
 nothing, and Christ in us is all. 
 
 The word Hor has also a third signification, and 
 means a basket, or vessel. " We have this treasure," 
 says Paul, *' in earthen vessels." We are ourselves such 
 vessels, and are empty, unless the Lord deposits in 
 them his grace and gifts. We ought also to be empty, 
 that the oil of divine grace may pour itself into us, 
 and imitate the children of Israel, who went out every 
 morning with an empty vessel to gather manna. 
 
 Finally, the word may also mean nets. In this 
 sense the church and its head, by means of his ser- 
 vants, cast a great net into the sea of this world 
 to catch men. They themselves are happily caught 
 
 u4 
 
444 HOR-HAGIDGAD. 
 
 in this net, are united and kept in it, and will at length 
 be drawn to the shores of eternal peace. The church 
 continues to cast the gospel-net, for the purpose of 
 catching men, and is particularly occupied at present 
 in fishing for the heathen. For a while it may labour 
 in vain ; but soon the net will burst with the quantity 
 caught, and they will draw an abundance to land. 
 Let every one take heed, that he is not thrown away 
 as a worthless fish ; but that the angels at last may 
 gather us out of it as good, into vessels. 
 
XLIII. 
 
 JOTBATHAH. 
 
 Numb, xxxiii. 33. 
 
 " And they went from Hor-hagidgad, and pitched in Jotba- 
 tliah." 
 
 This twenty-ninth encampment is about thirty miles 
 from the former, and in the same direction towards the 
 Red Sea, away from Canaan. It has an agreeable 
 name, although with an unpleasant addition. It 
 means good-town ; but hathah also signifies desert, 
 and both are so mingled together, that it might be 
 rendered " good desert." If the children of Israel 
 were acquainted with the name of the place before- 
 hand, they would have been cheered in proceeding to 
 it. If they gave the encarnpment subsequently this 
 name, it is a proof how comfortable they were there. 
 However, there was another Jotbathah in Canaan 
 itself, where they were doubtless much better situ- 
 ated. 
 
 A variety of passages in the Old Testament prove 
 that the name, Jothbah, has a pleasing signification, 
 and implies prosperity, pleasure, beneficence. Let us, 
 
446 JOTBATHAH. 
 
 therefore, consider something of the blessings enjoyed 
 by the true Christian, both in the wilderness of this 
 life, and as in reserve for him beyond it. 
 
 Jotbathali, good- town, lay in the desert. Another 
 of the same name in Canaan itself. The good that real 
 Christians enjoy in the wilderness of this life, must not 
 be derived from earthly things, nor must it be placed 
 in the enjoyment, but in the possession of spiritual 
 blessings by faith. 
 
 We must first of all ascertain who the persons are 
 to whom this applies. They are true Christians — true, 
 in contra-distinction to nominal, hypocritical, and pre- 
 tended Christians. But who is a true Christian ? The 
 word originally means an Anointed One; and hence 
 he is one, who has received the Holy Ghost, and no 
 other ; for " he that hath not the Spirit of Christ is 
 none of his," and those only are children of God, who 
 are led by the Spirit of God. But who possesses the 
 Holy Spirit ? This may be ascertained from the effects 
 produced by him, which, however, manifest themselves 
 more clearly in one individual than another. But the 
 Lord knoweth them that are his. Where the Spirit of 
 God is, there he works and operates. Having revealed 
 to the previously careless and self-righteous individual 
 his wretched, sinful, and lost condition, he continues 
 to do so, ** convincing the world of sin." He com- 
 mences the cure by wounding, and the healing by 
 making the individual sick, or rather, causing him to 
 feel his sickness. 
 
 The Spirit of God, as a Holy Spirit, further imparts 
 to the man who had previously been in love with sin, 
 a profound abhorrence of every thing of the kind, so 
 that he avoids it with his utmost ability. He knows no 
 
JOTBATHAH. 447 
 
 greater misery than sin, nor any greater misfortune 
 than to be under its sway, and to commit sin. He 
 therefore most heartily desires to be delivered from the 
 body of sin and death, and justly considers such a de- 
 liverance as the greatest benefit that can be bestowed 
 on him. For this purpose, he wrestles, prays, and 
 intreats. 
 
 The Holy Spirit then points out to him Jesus Christ 
 as the way, and the only and complete Saviour of 
 those who feel themselves lost sinners, and who came 
 into the world for that purpose. He urges him to take 
 refuge with him, and to entreat salvation of him. The 
 man then hungers and thirsts after his favour, and is 
 enabled to appropriate Christ to himself with all free- 
 dom and confidence, to be quite assured of salvation 
 in him, and so to believe that he no longer doubts. 
 And this is certainly being encamped in Jotbathah, or 
 good-town. 
 
 And now the Holy Spirit continues his work of en- 
 lightening, humbling, correcting ; the work of consol- 
 ing, sanctifying, and renewing, and he now renders the 
 soul meet for the inheritance of the saints in light, into 
 which he will in due time be received. And these are 
 the Spirit's works, by means of which a man becomes 
 a Christian; which each, therefore, must experience, 
 and does so, if saved. 
 
 These are, therefore, the persons who are encamped 
 in Jotbathah. But the blessings they possess are not 
 of an earthly or temporal nature. They even fear the 
 latter as a foe, against which it is necessary to be on 
 their guard. The spiritual and heavenly mind im- 
 planted in them from above, longs after spiritual 
 blessings in heavenly places, and says, " Tliy favour 
 
448 JOTBATHAH. 
 
 is life, and thy loving-kindness is better than life." 
 The soul in the possession of these, can easily bear to 
 be deprived of every thing else. But if they are with- 
 drawn, nothing can supply their place. He that hath 
 tasted of the power of the world to come, is, so to speak, 
 weaned from the relish of earthly things, and woe to 
 him, if this be not the case ! 
 
 But if the blessings of Christians do not consist in 
 temporal things, they consist so much the more in 
 those that are spiritual. In this respect it is always 
 well with them, and they are continually encamped, 
 even in this world, at Jotbathah. Their names are 
 written in heaven ; the triune God loves them and is 
 gracious to them, all their sins are forgiven them, and 
 their sinful nature, with which they have continually to 
 strive, is covered with the sufferings and death of 
 Christ, until it is at length taken completely away. 
 They have an intercessor with the Father. They are 
 constantly kept by the power of God unto salvation. 
 They are redeemed from all their sins. In one word, 
 they are partakers of Christ, and all his gifts and trea- 
 sures, the riches of which are unsearchable. How can 
 it be otherwise than well with them under every cir- 
 cumstance, since they are accepted in the beloved, and 
 since all things work together for their good ? 
 
 All these blessings they have in possession, but not 
 in continued enjoyment, yet occasionally they enjoy 
 sweet seasons of refreshment from the presence of the 
 Lord. The Spirit testifies powerfully with their spirits, 
 that they are the children of God. The love of God is 
 shed abroad in their hearts. They are perfectly con- 
 scious of their being in the divine favour. The clear 
 light of the gospel shines upon them, so that they are 
 
JOTBATHAH. 449 
 
 able to confess and say, ** We are made perfect in 
 him." They celebrate a happy Sabbath, in which they 
 rest in a very refreshing manner from their labours, and 
 are able to say, " Thy Spirit does my work, my prayer 
 is enjoyment !" In one word, all is well with them. 
 The Lord fulfils their desires, and, before they call, he 
 answers. Nothing is difficult, but all is easy and na« 
 tural to them. And this is being sensibly encamped in 
 Jotbathah. 
 
 But the word ** bathah" also means desert. They 
 must not reckon upon the continuance of such a happy 
 state. *' We are saved," says the Apostle, but still it is 
 through hope. But the hope that is seen, is no longer 
 hope, but enjoyment. Thus there are also two Jotba- 
 thahs, the one in the wilderness, the other in Canaan, 
 which is mentioned in 2 Kings xxi. 19, with the omis- 
 sion of the last syllable, with which also the allusion to 
 the wilderness ceases. If the church has already its 
 Jotbathah, a better one still awaits her, to which the 
 addition of imperfection, attached to that which she at 
 present enjoys, will be wanting. 
 
 Hasten, therefore, to Jotbathah, if you wish to be- 
 come true Christians ! for he that is not a true Chris- 
 tian is an unhappy man, even were he a king. He 
 that is a true Christian is happy, even in the midst of 
 sufferings. Hence he who is wise, makes it his chief 
 concern to become and continue a Christian. But this 
 is the work of God alone. Yet, "if ye who are evil, 
 know how to give good gifts unto your children — how 
 much more will your heavenly Father give the Holy 
 Spirit to them that ask him ?" 
 
XLIV. 
 
 EBRONAH. 
 
 Numb, xxxiii. 34. 
 
 " And they removed from Jotbathah, and encamped at 
 Ebronah." 
 
 The camp of the children of Israel presented a beau- 
 tiful and astonishing sight. It formed an immense 
 square, comprising many straight principal streets, and 
 a great number of small ones. Three tribes encamped 
 on each side, each of which had its leader and a parti- 
 cular banner. In the midst was a large open square, 
 in which stood the tabernacle, the visible residence of 
 the invisible God. On important occasions, Moses 
 went into it to ask advice of God. Above it rose the 
 cloudy pillar, which could be seen from all parts of the 
 camp. During the day, it served as a defence against 
 the scorching rays of the sun. In the night it diffused 
 a strong light. It gave the signal for departure by 
 elevating itself from the tabernacje, on which, the 
 tabernacle, as well as the whole camp, was broken up. 
 It went before, to point out the way, and designated 
 the place of encampment by standing still. Throughout 
 
EBRONAH. 451 
 
 the camp, no hard work was performed, except the 
 going out every morning to gather manna, and the 
 setting up and taking down of the tents, which, how- 
 ever, on the average, occurred only once a year. 
 There was no beggar, nor any trade carried on in the 
 whole camp. A pleasing tranquillity reigned through- 
 out, and the whole formed a New Testament constitu- 
 tion — Christ all in all. Him they fed upon in the 
 manna, and drank in the water from the smitten rock. 
 Him they consulted, and he answered them; he was 
 their defender, guide, escort, and counsellor. 
 
 Under his guidance they broke up from '* Good- 
 town," and were directed to Ebronah, their thirtieth 
 encampment. This word has various significations, 
 which we will consider seriatim. 
 
 1. It signifies a passing through, as through a door. 
 And is not our earthly life such a passing through, even 
 as the whole journey of the children of Israel through 
 the Arabian desert might be termed Ebronah, a passage 
 through ? for ** here we have no continuing city." 
 However willing we might be to linger behind, yet the 
 stream of time carries us forward without stopping. 
 We must not wish to stay in our natural state, but seek 
 to enter in at the strait gate — the gate of repentance, a 
 real, thorough, and entire change of mind and senti- 
 ment, which every one must experience who wishes 
 happily to pass through this life. It is true none can 
 place himself in this state ; and it is even true that 
 many seek to enter in, and are not able. Entreat 
 the Lord, therefore, mercifully to work in thee, both to 
 will and to do. 
 
 But if this favour is granted thee, thou wilt have to 
 pass through much self-denial, although this is nothing 
 
452 EBRONAH. 
 
 particular, since the natural man is also obliged to 
 suffer the want of many things. Why should a Chris- 
 tian complain, therefore, of having to deny himself, 
 since he enjoys at the same time the divine aid ? and 
 for which he will be re-compensated a hundred fold. 
 
 He has also to pass through tribulation ; but why 
 should he fear it ? Are those whose path leads, to per- 
 dition, without trouble in this world ? Is godliness a 
 means of defending us against it, or is it not rather 
 profitable for all things ? How unreasonable, there- 
 fore, the cry, that the way to heaven is such a painful 
 one ! On the contrary, what consolations are expe- 
 rienced in it, compared with which, the pleasures of 
 the world are as nothing. In every case, for the 
 Christian, it is only a passing through, whilst the impe- 
 nitent finally perish in a sea of troubles. For death, 
 which is the termination of the passage, makes an end 
 of all the believer's troubles, and is the commencement 
 of supreme felicity ; whilst, to the unbeliever, it termi- 
 nates his happiness, and is the beginning of extreme 
 misery. " Stand in the ways, therefore, and see, and 
 ask for the old paths, where is the good way ? And 
 walk therein, and ye shall find rest for your souls." 
 (Jer. vi. 16.) 
 
 2. The word Ebronah has also an evil signification, 
 and indicates a transgression of the law. As it is 
 written in Hosea vi. 7, " But they have transgressed 
 the covenant, and have dealt treacherously with me.'' 
 However heinous the transgression, so much the more 
 needful is it duly to be conscious of it. This constitutes 
 a part of the repentance we previously mentioned. But 
 this is not done by merely confessing that we are sin- 
 ners like all others, by which is only meant, that no one 
 
EBRONAH. 453 
 
 is perfect and without fault. The Lord, however, leads 
 those whom he conducts to Canaan, to Ebronah, into 
 the knowledge of their transgressions. By his Spirit, he 
 sets before them every single sin, so that they can no 
 longer regard themselves as innocent, but culpable. 
 He also reveals to them the depravity of their natures, 
 which are by no means fit for the kingdom of heaven, 
 and must be totally changed. But the true knowledge 
 of self and sin is connected vs^ith sincere repentance and 
 contrition, and not unfrequently with fear and terror, 
 when the man feels at the same time his unbelief, and 
 expects nothing good from God, but beholds him as re- 
 vealed in the law rather than in the gospel, and when 
 his holiness rather than his mercy shines upon him. 
 This is the plough, by which the soil of the heart must 
 be turned up and prepared for receiving the seed of the 
 gospel. 
 
 3. Yet this word has also the pleasing signification 
 of the removal of this feeling of wretchedness. This 
 removal of transgression is accomplished by the sacrifice 
 of Christ, when the Lamb of God took away the sin of 
 the world, by which it was plunged into the depths of 
 the sea and cast behind the face of God, Jesus's dying 
 day was the great day which God had predicted five 
 hundred years before ; that in one day he would remove 
 the iniquity of the land. (Zech. iii. 9.) For with this 
 one oftering he has perfected for ever them that are 
 sanctified. The second mode of taking away sin is in 
 being renewed and sanctified. In the announcement 
 of restoration to the divine favour for the sake of Christ, 
 a complete renovation, so to speak, descends into the 
 soul. With this pleasing scourge the Lord Jesus expels 
 all the earthly propensities from the soul, and makes it 
 
454 EBRONAH. 
 
 a house of prayer. The cross comes ; inward cor- 
 ruption is more clearly felt, as well as our total de- 
 pendance on the Lord and his grace. This renovation 
 is carried on through life, until it receives its longed- 
 for consummation. The heart is gradually made right 
 with God, the eye becomes single, the image of the 
 earthy passes away, and the image of the heavenly 
 is restored, until the man awakes, satisfied with his 
 likeness. 
 
 4. The name of this encampment has also other sig- 
 nifications. It may likewise be rendered wrath. With 
 reference to man it is said, " The wrath of man worketh 
 not that which is right before God." Hence believers 
 are enjoined not to " let the sun go down upon their 
 wrath." The Scriptures also speak of the wrath of 
 God, which is revealed from heaven against all un- 
 righteousness. " Who knoweth the power of thy wratli ? 
 We are consumed by thine anger, and by thy wrath we 
 are troubled," says Moses, in Psalm xc. Perhaps many 
 died in this very place in consequence of the divine 
 displeasure, which gave occasion to give it a name in- 
 dicative of anger. How seriously ought every one to 
 strive for its removal ; and yet how few there are who 
 know and believe the power of his anger ! 
 
 5. This is the same word from whence the Jews 
 derive the name of Hebrews, which Luther translates 
 " foreigners." In this sense, we must all become 
 Hebrews spiritually, that is, strangers and pilgrims, 
 who seek a better country. We are hastening towards 
 eternity, and the translation into it is a very important 
 step. Being ignorant of the precise moment of this 
 transition, it is necessary that we be at all times in a 
 state of preparation for it. Christ is the way, the truth, 
 
EBRONAH. 455 
 
 and the life ; he that believeth on him is passed from 
 death unto life, and shall not come into condemnation. 
 It is by " abiding in him, that when he shall appear, 
 we have confidence, and shall not be ashamed before 
 him at his coming." (1 John ii. 28.) 
 
 6. Ebronah, when divided into two words, Eb and 
 Ronah, signifies a loud sound or violent outcry. If 
 Christ himself in the days of his flesh poured out his 
 supplications with strong crying and tears, his followers 
 must also be content to be placed in such circum- 
 stances where this is requisite. Desire may be so strong, 
 necessity so urgent, and the longing for help so ardent, 
 that it breaks out into a loud cry ; of which we have 
 many instances in the Scriptures. 
 
 The word may also imply violent weeping ; of which 
 there is also no want of remarkable instances ; at the 
 head of these is our Lord himself. But with resrard to 
 the true Christians, the promise is applicable, " They 
 that sow in tears shall reap in joy. Weeping may 
 endure for a night, but joy cometh in the morning;" 
 and hence it is remarkable, that Ebronah may be also 
 rendered excessive joy ; thus we read of the sons of God 
 " shouting for joy." (Job xxxviii. 7.) The church is 
 occasionally encamped at an Ebronah, where it breaks 
 out into thanksgiving and praise, and into loud exulta- 
 tion, even as it is said in Isaiah xii. 6, " Cry out and 
 shout, thou inhabitant of Zion ; for great is the Holy 
 One of Israel in the midst of thee !" 
 
 It likewise implies power in prayer; when the Holy 
 Spirit descends upon the soul, as the Spirit of grace 
 and supplication, so that it pours itself out in fervent 
 prayer, that ceases not, that takes the kingdom of 
 heaven by violence, and of which Christ says, ** What- 
 
456 EBRONAH. 
 
 soever ye ask in prayer, believing, ye shall receive ;" 
 a prayer full of holy devotion, which causes the soul to 
 forget the world and itself; a prayer of heavenly unction , 
 where neither tears nor praise is wanting, and which is 
 sure of being answered. Lord, teach us thus to pray ! 
 In particular, it denotes a powerful intercession. '*■ The 
 prayer of a righteous man availeth much," when it is 
 effectual and fervent or inwrought. Therefore offer up 
 prayers, supplications, and intercessions for all men. 
 
 This encampment, therefore, is the opposite of 
 every thing of an indecisive, lukewarm, and slothful 
 nature. It intimates something entire, decisive, and 
 animated. Whilst nature's strength decays therefore, 
 and our own strength becomes weakness, may we go 
 forward in the strength of the Lord, until he lead us to 
 a happy transition from time into eternity, where we 
 shall be for ever with him, and praise him through 
 endless ages ! Amen. 
 
XLV. 
 
 EZION-GABER. 
 
 Numb, xxxiii. 35. 
 
 " And they departed from Ebronah, and encamped at Ezion- 
 gabcr." 
 
 This encampment was distant about tliirty-five miles 
 from the previous one. With respect to its situation, 
 it lay parallel with Alush, the ninth encampment, and 
 no further from it than from Ebronah. In thirty-eight 
 years, therefore, they had apparently made no further 
 progress than in the first half year ! Yet in reality, they 
 had proceeded much further. They had attained to a 
 painful knowledge of themselves, as well as experienced 
 many proofs of the Lord's power, goodness, and faith- 
 fulness. They Avere, at least in my opinion, much 
 poorer, meaner, and more self-despairing than when at 
 Alush. I dare not, however, assert, that they were be- 
 come more believing, obedient, and devoted ; although 
 we may hope that such was the case, since nothing to 
 their disadvantage has been mentioned for a long period. 
 If whilst at Ezion-gaber, they drew comparisons with 
 their circumstances at Alush, how very different much, 
 
 X 
 
458 EZION-GABER. 
 
 if not every thing, would appear to them ! And is not 
 this also the case with us, after having walked for a 
 period in the ways of godliness ? Yet still ** Ebenezer !" 
 hitherto the Lord hath helped us ! " Forgetting the 
 things that are behind, I reach forth unto those that 
 are before." 
 
 They now found themselves, for the third time, at 
 the shores of the Red Sea, and after tracing a semi- 
 circular route along the borders of Moab, they reach, 
 after some time, the strand of this remarkable sea for 
 the fourth time, but only in passing from Zalmonah to 
 Punon. We have seen from 1 Cor. x. that the Red 
 Sea is a type of the baptismal covenant, or a being 
 buried with Christ by baptism into death ; the morti- 
 fication of the old man with his aftections and lusts, 
 as well as a being raised up together with Christ to 
 newness of life. 
 
 Besides baptism, the Red Sea is a representative of. 
 the superabundant measure in which the blessings of 
 the covenant of grace are poured out in the days of the 
 New Testament, by which the purification of the soul 
 from sin, and its renovation into the divine image is 
 accomplished. What object more precious can we 
 contemplate therefore than this Red Sea ? Will it be 
 sufficient to view it only four times, or ought we not 
 rather to be continually encamped upon its shores? 
 We ought continually to revert to Christ, and rea- 
 sonably never depart from him a moment, but abide in 
 him, that we may bring forth much fruit to the glory 
 of God the Father; since without him we can do 
 nothing. 
 
 Ezion-gaber, at least in later times, was a sea-port, 
 where vessels found a-safe harbour, and where Solomon 
 
EZION-GABER. 459 
 
 and Jehoshaphat built ships, and sent them to Ophir 
 for gold. This was also the furthest point of distance 
 from the promised land, and from hence they directed 
 their course to the western part of Canaan. Here it 
 was that the Lord sent them word by Moses, saying, 
 " The Lord thy God knoweth, or hath taken to heart, 
 thy walking through this great wilderness." (Deut. ii. 7.) 
 They had long wandered about Mount Seir; until at 
 length the Lord said, it was enough, and sent them this 
 consoling message. 
 
 Let us now briefly consider the import of the name 
 of this encampment, which consists of two words, 
 Ezion and Gaber, and we give the preference to that 
 interpretation which renders it by *' counsel of strength." 
 The lattef word is the same which is applied to the 
 wondrous child, which is born to us, and is called in 
 Isaiah ix. '' the mighty God," and also in Psalm xlv. 
 where it is said, *' Gird on thy sword, O thou most 
 Mighty!" The first word is also applied to him by 
 Isaiah in the same connection, where he is called 
 " Counsellor." Here both names appear in one, 
 " counsel of strength," or powerful counsellor, and 
 thus denotes something as desirable, as it is needful, 
 useful, and encouraging. 
 
 The name Ezion, as implying counsel, reminds us of 
 necessity and experience, and encourages confidence 
 and reliance. What a necessity for counsel did the 
 Hebrews feel in their wanderings, which increased as 
 they approached Canaan ! How much was still to be 
 endured, how many difficulties to be overcome, how 
 many enemies to be conquered, who far exceeded them 
 in strength and knowledge of war, and compared with 
 whom they were only as a swarm of ants or grasshop- 
 
460 EZION-GABER. 
 
 pers. To this was added their folly ; since Moses was 
 compelled to tell them that to that hour they had not 
 attained to an understanding- heart. How often were 
 they in circumstances where they knew not how to help 
 themselves, and might be placed again in similar cir- 
 cumstances! They were still far from Canaan, sur- 
 rounded by embittered and powerful foes, Edom,. Moab, 
 and Ammon, who were already whetting their swords. 
 Aaron and Miriam died soon after, and even Moses 
 himself. 
 
 Such was the situation of the Israelites ; and are we 
 in reality less in need of counsel than they ? We shall 
 not think so, if we measure ourselves aright, and are 
 convinced, that though in different circumstances, we 
 are in a similar situation, and before we are aware, may 
 not know which way to turn. How necessary is .it, 
 therefore, to have a wise and trusty counsellor always 
 at hand to advise us how to act both in spiritual and 
 temporal things ! How shall we be able to stand ? 
 How avoid missing the way ? How defend ourselves 
 against our subtle and powerful adversaries, and attain 
 the prize of our high calling of God in Christ Jesus ? 
 Happy are we, if placed in circumstances to feel our 
 need of such a counsellor, and still happier, when we 
 continually resort to him and hear his voice behind us, 
 saying, " This is the way, walk ye in it !" 
 
 And how often had Israel already experienced his 
 aid and counsel ! How much had they already passed 
 through ! so that even Moses said, " The Lord thy 
 God bare thee through the wilderness as a man beareth 
 his son, in all the way that ye went, until ye came unto 
 this place." What aid have we not received both spi- 
 ritually and temporally ? When no way of escape 
 
EZION-GABER. 461 
 
 appeared, he showed us an outlet. Darkness was 
 made light before us, and crooked things straight. 
 
 The experience of this ought to produce hope and 
 confidence. In whom? In him whose name is Counsellor 
 and Mighty God. We have long wandered in the desert, 
 so that all trust in our own wisdom and strength ought 
 reasonably to have departed. Now stich was the intention 
 of the cross and circuitous path of the Israelites, and 
 in order also that all that was in their hearts should 
 be made manifest. We ought likewise to become so 
 humbled, as to deem ourselves unworthy of entering 
 the promised land, and ascribe it merely to the Lord's 
 fai!;hfulness in fulfilling his promise. The object would 
 be then pretty well attained, and will be manifest in the 
 degree in which you cleave solely to the Lord, and not 
 to yourselves, but trust in him who says, "All things 
 are possible to him that believeth." 
 
 This confidence enables us to cast all our care upon 
 him who careth for us, as a father for his beloved child ; 
 and whatever supports may be removed or enemies 
 appear, yet we go forward in his strength, making 
 mention of his righteousness, and of that only. 
 
 x2 
 
XLVI 
 
 KADESH. 
 
 JVuMB. xxxiii. 36. 
 
 " And they removed from Ezion-gaber, and pitched in Ihe 
 ■wilderness of Zin, Avhich is Kadesh," 
 
 This thirty-second encampment is some days* journey 
 distant from the former, and approaches the promised 
 land. The silence observed respecting the children of 
 Israel, during the long period of thirty-eight years, is 
 at length broken. History again opens its mouth, but 
 only to continue its old lamentations. 
 
 Let us first attend to the meaning of the word Zin. 
 This word has three significations. First, it signifies 
 coldness, which in the East is an image of refreshment, 
 because of the great heat, and hence a cool shade is 
 particularly refreshing and agreeable. And how 
 pleasant it is, when Christ, as the Good Shepherd, 
 *' leads us into green pastures and by the still Avaters, 
 
KADESH. 463 
 
 and restoreth our souls." If the sun does not always 
 shine, neither does it constantly rain, blow, or thunder. 
 There are also verdant spots in the wilderness, whicli 
 look the more lovely, because of being surrounded 
 with so much sterility. 
 
 But Zin also certainly signifies thorns. In this sio-- 
 nification it occurs in the fifty-fifth verse of this chapter, 
 where the Lord says to the Israelites, "If ye will not 
 drive out the inhabitants of the land from before you, 
 then it shall come to pass, that those which ye let 
 remain of them shall be pricks in your eyes, and thorns 
 in your sides." The world is full of thorns and thistles, 
 and we have great need of a Noah, " to corofort us for 
 all our toil and labour upon earth, which the Lord hath 
 cursed." We do not here speak of natural thorns, nor 
 solely of the various sufferings with which this life is 
 interwoven, and which often shoot up unexpectedly. 
 We refer more particularly to the curse, which by sin 
 has come upon all flesh, and which is the source of 
 every sorrow, vexation, misfortune, and mournful event 
 which menaces, and frequently pervades, in various 
 forms, this earthly life. 
 
 We mean the curse which renders everything, even 
 the excellent gifts of God, a bane to man, so that one 
 individual perishes through prosperity, as another 
 through adversity; the one being seduced through 
 riches to pride, the other through poverty to meanness, 
 deceit, and robbery, and both to forgetfulness of God. 
 To how many have distinguished talents been like 
 loaded fire-arms to children ! The most beautiful of 
 the serpent tribe are often the most poisonous, and 
 tigers wear the handsomest skin. 
 
464 KADESH. 
 
 Do not we walk in the wilderness of Zin, amongst 
 thorns as signs of the curse, when we look around us 
 either at social, moral, or religious life ? Look at the 
 heavens ; what a terrific dress do they not sometimes 
 assume ! Storms roar through the air in savage fury, 
 as if they would make the whole earth a plain, and 
 the sea into a mountain. Forked lightnings remind 
 us how insecure our life and property are. Dreadful 
 thunders complete the horror. Whole forests are 
 stripped of their verdure, the corn-fields ravaged by 
 hail, and the hope of a year blasted in half an hour. 
 Instead of a gentle shower, the reservoirs of heaven 
 seem to burst, and repeat the desolations of the flood. 
 Rivers burst their bounds, carrying death and destruc- 
 tion along with them. One year, the sun withholds 
 his beams ; another, the clouds their rain. And wh^it 
 is the cause of it all ? The curse under which earth 
 groans, and from which we ought to seek deliverance. 
 
 Shall we contemplate the effects of the curse still 
 further, and examine the abodes of sickness and 
 sorrow? Our eye refuses for a moment to look, and 
 our ear to listen. The softest couch can become too 
 hard for thee ; the choicest food, disgusting. Behold 
 how many are exclaiming, *' When I lie down, I say, 
 when shall I arise, and the night be gone ;" and in the 
 morning, when will it be evening ? " My soul chooseth 
 strangling and death rather than life." And in this 
 howling wilderness death reigns, ,and walks about 
 blasting all the joys of life, and mocking the art of 
 the physician. What sufferings also in social life 
 from the vile tempers of those around us, losses in bu- 
 siness, &c., and finally, what a curse prevails in a 
 
KADESH. 465 
 
 moral and religious respect I What a list of the 
 blackest crimes and vices does the history of mankind 
 present, and how grossly does evil manifest itself on 
 every hand ! How corrupt the examples which are 
 frequently set, how bold the blasphemy and deceit that 
 is promulgated ! If this be not the wilderness of Zin, 
 where is it to be found ? And to .complete the misery, 
 many even turn the law and the gospel into a curse by 
 their abuse of them. Instead of the law serving to 
 bring them to Christ, they go about with the works of 
 the law, and thus continue under the curse. Instead 
 of being allured by the gospel, they become enemies to 
 it, and even seek to prevent others from entering into 
 the kingdom of heaven. Thus we wander in a thorny 
 wilderness ; but happy is he who does not sow under 
 thorns, and through faith in him who dwelt in 
 the bush, is redeemed from the curse, and translated 
 into a state, where every thing becomes a blessing to 
 him. 
 
 If wandering through the desert be something so 
 dangerous, and to many so destructive, we must ob- 
 serve that the word Zin has a third and better meanino;, 
 since it may also be rendered, " a great shield." Thus 
 David uses the word in Psalm v. 12, " with favour wilt 
 thou compass the righteous as with a shield ;" and 
 when this is the case, who can penetrate through such 
 a defence ? If any one asks how the same word can 
 mean a thorn and shield at the same time, or offence 
 and defence, the answer is easy. The disposition of 
 the individual causes a different effect to be produced. 
 Thus, give Avine to the weak, and it will strengthen 
 him, whilst it acts as poison to one in a fever. Temp- 
 
466 
 
 KADESH. 
 
 tation destroys the wicked, but purifies the godly. The 
 same gospel is the savour of death unto one, and of life 
 to the other. 
 
 But woe unto him, who walks without this defence ! 
 He will not only be lacerated by the poisonous thorns, 
 but be also mortally wounded by the fatal arrows of the 
 lurking wicked one, yea, the divine indignation will 
 consume him, and the curse devour him. 
 
 Has the man this shield in himself? Yes, if he is 
 a Christian. '' He that is born of God keepeth him- 
 self, and that wicked one toucheth him not." He that 
 is in him is greater than he that is in the world. " Ye 
 are strong, and have overcome the wicked one." *' He 
 that is born of God sinneth not." But he is only safe 
 as long as he abides in Christ his fortress. He that 
 dreams of being safe without him, will awake in jhe 
 horrors of destruction. 
 
 And what is the true shield ? The cross of Christ, 
 from which, as from an impenetrable shield, every 
 arrow rebounds. Thus is the church of God encamped 
 in the wilderness of Zin — on one side the thorns ; on the 
 other the sure defence. It is like the tower of David, 
 builded for an armoury, on which hang a thousand 
 bucklers, all shields of mighty men. The Wonderful, 
 the Counsellor, the mighty God is its shield, even 
 Christ. This shield may, therefore, well be called 
 Kadesh — that is holiness. It is composed of the 
 gold of wisdom, righteousness, ,sanctification, and 
 jedemption. If any one is in Christ, and abides in 
 him, he is safe. *' Who is it, therefore, that looks 
 forth as the morning, fair as the mjoon, bright as the 
 sun, and terrible as an army with banners?" Believe 
 
KADESH. 467 
 
 with all your strength on Jesus Christ. '' Keep your- 
 selves in the love of God, waiting for the mercy of our 
 Lord Jesus Christ, unto eternal life;" who can pre- 
 serve you blameless, and present you spotless before 
 the presence of his glory with exceeding joy. Amen. 
 
 FINIS. 
 
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DATE DUE \ 
 
 
 
 
 
 
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