may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as theep which have no shepherd."* Let modern patriots think of this, and blush at their pride and selfishness. But they are lost to all sense of decency, they keep each other in countenance by their multitude and confidence, and "glory in their shame." This noble conduct of the Jewish legislator was not the affectation of virtue and public spirit, the ostentatious boasting of a man who had no prospect, or a distant one of being put to the trial; but the native greatness and superiority of a mind occupied with two grand objects, the glory of God and the good of his country; a mind that could rejoice in the advancement of an inferior, and decrease with inward satisfaction while the other increased. Ordinary men look with an evil eye upon their successors. A prince and his heir, though that heir be his own son, generally live upon indifferent terms; but Moses sees his dignity departing from himself in his life time, departing from his family, given to his servant, without a murmur, without a sigh. It was enough to him that God had been pleased to adopt Joshua, for the purpose of finishing his work, of introducing Israel into their inheritance. It is no sooner intimated to him, than Joshua becomes his son, his brother, his friend: and he proceeds to his installation with as much alacrity, as he invested Aaron with the pontifical robes. | furnished for his great undertaking, God was pleased to command a solemn and public declaration of his choice, and that the object of it should, before the eyes of the people, be set apart by the imposition of the hands of Moses to the office assigned him. Forms are necessary, because men are not spiritual; forms are interposed, that the understanding, the heart, and the conscience, may be approached through the channels of sense. And of all forms, recommended by divine authority, and its own significant simplicity, that of the laying on of hands is one of the most ancient, most frequently in use, and most striking. By this solemn rite, the devoted victim was set apart for death, and the guilt of the offerer transferred, as it were, and laid upon the head of the oblation: and thus were the minister of the sanctuary, the general, the statesman, dedicated to the duties of their respective stations; thus new and extraordinary powers were conferred upon Joshua: thus Jesus took leave of his disciples, and left a blessing behind him, more precious than the mantle of Elijah. "He led them out as far as Bethany, and he lifted up his hands and blessed them."* By laying on of the apostles' hands, miraculous gifts of the Holy Ghost were communicated; and by laying on of the hands of the presbytery, Timothy was solemnly set apart for exercising the office of a bishop; and thus a great part of the christian world continues to install its ministers in the pastoral Moses was farther commanded "to cause Joshua to stand before Eleazer the priest," who was probably to offer up sacrifice in be half of the commander elect, and by this additional solemnity to impress both upon his own mind and upon those of the spectators, the weight and importance of the sacred charge committed unto him. It is added, verse 20th," And thou shalt put some of thine the children of Israel may be obedient." This solemn ceremony consisted of a vari-office. ety of circumstances, which are well worthy of our attention; from their being of divine appointment, from their great antiquity, from their inexplicable mysteriousness, or their obvious significancy. Joshua was already anointed with the unction of the Spirit: he was a person of singular piety, undaunted resolution, and unshaken fidelity: he had long attended upon Moses as his minister, had accompanied him into the mount, when he as-honour upon him, that all the congregation of cended to meet God, had traversed the land of Canaan as one of the spies, had brought up its good report, and stood firm with Caleb in resisting the timid and discouraging representations of his colleagues. He possessed all the qualities natural, acquired, and miraculously dispensed, which were requisite to the discharge of the duties of that high and important station to which Providence was now calling him. By the spirit which is said to have been in Joshua, some understand the spirit of prophecy, or supernatural powers of foreseeing and providing for future events. By taking in every circumstance, it seems rather to denote those rare gifts with which nature had so liberally endowed him; wisdom, and courage, and strength, and which Providence was now calling forth for the general benefit. But though thus amply Numb. xxvii. 15-17. This is interpreted by some commentators, of those rays of glory, which are supposed to have surrounded the head of Moses, ever since his descent from God in the mount, and which so dazzled the eyes of the beholder, that in speaking to the people he was under the necessity of putting a veil over his face. By the imposition of his hands upon the head of Joshua, according to the commandment, this external, sensible honour, is understood to have been communicated from the one to the other, and that, in consequence of it, Joshua henceforth wore a visible token of the choice of Heaven. Conjecture and fancy blend too much in this exposition, to procure for it a very high degree of respect. Juster and more sober criticism explain the passage as implying, Luke xxiv. 30. that Moses should immediately associate Joshua with himself in the executive powers of government, devolve upon him a share both of the respect and the care which pertained to the supreme command; that he might enjoy the satisfaction, while he yet lived, and which he so much desired, of beholding a wise and a good man conducting the Israelitish affairs, in church and state, with discretion, and carrying on the plan of Providence to its consummation. There is another article in the injunction laid upon Moses, respecting the appointment of his successor, which has greatly exercised and puzzled the critics. "And he shall stand before Eleazer the priest, who shall ask counsel for him, after the judgment of Urim, before the Lord; at his word shall they go ou, and at his word they shall come in, both he and all the children of Israel with him, even all the congregation." The difficulty is, what was the Urim, and the judgment of Urim, of which Eleazer was to ask counsel in behalf of Joshua, and wherein Moses differed from Joshua as to this? Urim, is, in general, in scripture, found in connexion with Thummim. The words import light and perfection; and they appear to have been some part or appendage of the breastplate, that essential article of the high priest's dress. They were not, it is alleged, the production of human skill, like the other particulars of the sacred clothing, for there is no account of their fabrication by the hands of man; but when the breastplate was finished, Moses, we are told, "put into it the Urim and the Thummim," whatever they were, immediately from God. The method of consultation has also furnished ample matter of dispute. The most approved tradition is this, for scripture gives but few, and those very general hints, upon the subject, the person who desired to consult the oracle, (and none but public persons, and on great public occasions, were admitted to that privilege,) intimated his intention to the high priest; who, at the hour of incense, arrayed in his pontifical vestments, entered the holy place, accompanied at a little distance by the magistrate or general, who made the inquiry. The high priest placed himself with his face towards the entrance of the most holy place. The veil which separated the holy place from the holy of holies, was drawn up for the occasion, so that he stood directly fronting the ark of the covenant, overshadowed by the cherubim, where the Schechinah, or visible glory, resided. The inquirer then standing behind, pronounced the question, or consultation, in a few plain words; such, for example, as these: "Shall I go up against the Philistines, or shall I not go up?" This question was again repeated solemnly and distinctly by the high priest be * Num. xxvii. 21. fore the Lord: and on looking downwards upon the Urim in the breastplate, the answer of God was seen in characters of reflected light, from the excellent glory, and which the high priest audibly repeated in the ears of the party concerned.—“Go;” or, “Thou shalt not go.' When the oracle refused to give any response, as in the case of Saul, it was considered as a mark of high displeasure. God would not answer that wicked prince "by the judgment of Urim," but because he had wilfully forsaken God, an offended God, in just displeasure, gave him up to ask counsel of hell, and to follow it to his own destruction. "We have also," Christians, "a more sure word of prophecy, whereunto ye do well that ye take heed; as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts."* Joshua being referred to this mode of consultation, compared with the history of Moses, points cut the difference between these two leaders of Israel. "There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face."+ God manifested himself immediately unto Moses; conversed with him as a man with his friend. Joshua was kept at a greater distance, and enjoyed communion with God through the intervention of appointed means. Just as before Moses was admitted to the very summit of the mount, received within the veil of thick darkness, which at once concealed and revealed the divine glory; while Joshua was confined to a lower region, kept in the place and on the duty of a servant. But we must conclude. The whole scene that has now passed in review, speaks directly to the heart and conscience. It presents a striking and instructive instance of the goodness and severity of God. The faults and infirmities of his dearest children he neither overlooks, nor forgets to punish. For one offence, and seersingly a slight one, Moses is excluded from Canaan. No humiliation, penitence, or entreaty can, of themselves, remove the guilt nor prevent the chastisement of sin. The neglect or insult offered by a child, a brother, a friend, strikes deeper than the most violent outrage from a stranger, or an avowed enemy. The transgression of Moses at the waters of strife was thus aggravated, and he must die for it. O my God, enter not into judgment with me, whose crimes are heightened by every circumstance of aggravation-deliberation, presumption, filial ingratitude, in the face of solemn and repeated engagements. If Moses died the death, for once speaking unadvisedly with his lips, in the moment of passion; "if thou, Lord, art strict to mark iniquity, where shall I stand ?" how shall I escape? But is death a punishment to a good man! † Deut. xxxiv. 10. 2 Peter i. 19. No. As in the death of Moses, therefore, we behold the justice and severity of God, so in its consequences, we behold his goodness and loving kindness. The evil is slight and temporary; the good is unspeakably great, and eternally permanent; exclusion from Canaan is admission into the kingdom of heaven; "to be absent from the body is to be present with the Lord." "Faith, indeed, redeems not from the power of the grave, but it dissipates all the horror of the tomb: transforms it into a resting-place for the weary pilgrim; and converts the king of terrors into a minister of joy. "O death, i where is thy sting? O grave, where is thy HISTORY OF MOSES. LECTURE LXXV. And the Lord spake unto Moses, saying, Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people.-NUMBERS XXXi. 1, 2. which I can yet glorify God, or be useful to my fellow creatures? And to the last, the great Supporter of life, the Ruler of the world, has some command to give, some labour to be performed, some exercise of the THE interest which every reader of taste | hausted as I am, is there no one respect in and sensibility takes in the life and actions of Moses is never permitted to flag, much less totally to sink and expire. His infant cries, from the very first moment, awaken our sympathy; and his departing words, at the age of a hundred and twenty years, con-hand, the head, or the heart to enjoin, some tinue to excite our esteem and admiration. Whether employed as a minister of vengeance or of mercy, he inspires affection or commands respect. purpose of justice or of love to accomplish. And Moses has received warning to depart, but the hour of release is not yet come. though his offence at the waters of Meribat The love of life is not only natural and in- must be punished with death, the tranquillity nocent, but important, and necessary. We of his mind is not thereby discomposed, nor are instructed to guard, to preserve, to pro- his intercourse with Heaven interrupted, nor long it, at once by the constitution and frame his zeal in performing the duties of his sta of our nature, and by manifold examples of tion abated. The God whom he had so long the highest authority. And while Providence and faithfully served, continues to converse permits the farther extension of it, the rea- with him as a man with his friend, commusons and end of that extension are obviously nicates to him his designs, and employs him manifest. Not a single hour is added to the in the execution. Our lives too are forfeited; life of any one, merely to make up such a the sentence of death is upon us; under a quantity of time. No, every moment is des- respite of unknown, uncertain duration, our tined to its peculiar purpose, passes to ac- days are passing away. Improved ever so count, calls to its proper use and employment. well, they cannot indeed redeem from the To dream of premature retirement from the grave, nor alter the immutable decree; but exercise of our faculties and functions, of their improvement may alleviate the bittermere existence without employment, is an ness of death and pluck out the sting. The attempt to defeat the intention of the Creator inevitable course of nature, and the righteous in sending us into the world; is a degradation decisions of a holy law, destroy not the sacred and perversion of the powers of the human communications which subsist between a mind; is to be dead while we live. The merciful God and a gracious spirit. To reinquiry of a well regulated spirit, to the last, ceive a command from an offended father, is, "Lord, what wouldst thou have me do?" after judgment has been pronounced, parWhile any of my powers remain, however takes of the nature of a pardon; and it is no blunted, however impaired, to whom shall I slender consolation, even under the stroke of dedicate the poor remains? Enfeebled, ex-justice, to reflect that paternal affection was pleased to regard and accept future obedience nument, how certainly, however slowly, and submission, if not as an atonement for eternal justice overtakes the sinner! offence, at least as a mark of contrition for having transgressed. As if, therefore, we could wipe out the memory of the past; as if persevering labours of gratitude and love could purchase our release; as if death were to be prevented, disarmed, or destroyed, by the efforts of the passing moment, let us awake and arise to the knowledge, the study, and the practice of our heavenly Father's will. The service prescribed to Moses on this occasion was the execution of justice on a nation of offenders. The nature of the of fence has been hinted at in a former Lecture; and we may form a judgment of its enormity, from the vengeance which pursued it. The state of Midian, at the period in question, exhibits the last stage of moral depravity-a corrupted people carrying on a temporary political design, by means the most scandalous and dishonourable-the dearest and most delicate interests of human nature vilely sacrificed to its worst and most disgraceful propensities-husbands countenancing the prostitution of their wives, and parents that of their daughters, in order to gratify ambition, avarice, or revenge. A nation of such a character is necessarily hastening to utter destruction, without fire from heaven, or the sword of a foreign enemy. But what vice was accelerating by its own native energy, Providence hastens to an issue by a special interposition, and "the Lord makes himself known by the judgment which he executes." The immense booty which this easy victory transferred to the Israelites, is a farther demonstration of the feebleness and dissolution of their unwarlike enemy. They had wealth without being rich, luxury without enjoyment, policy without wisdom, kingly power without government, and zeal for religion without an object of worship. Conquered the moment they are attacked, having no resource in public or private virtue; men lost to a sense of what constitutes true female dignity, women precipitating that corruption of which they were the mise rable victims-they hold up to mankind a fearful but instructive example of the native, necessary, inevitable consequences of vice. Up to similar causes the downfall of still greater states may be traced; and if sin be the ruin of any kingdom, what individual offender shall dare to flatter himself with the hope of escaping the righteous judgment of God? The severity with which judgment was executed on the Midianites, helps farther to unfold their character. An effeminate, lux urious people, generally excites contempt at most; but here a holy and just indignation is kindled. Heaven itself is up in arms against a degenerate race; and Moses, the meekest of men, accuses the exterminators of the whole race of Midian of weak and excessive lenity. How is this to be accounted for? It will be found on inquiry, that in a very dissolute state of society, vices of the most odious and atrocious kind are necessaThe force which it was thought proper to rily blended with others less offensive. The employ for the extermination of this de- love of pleasure is the predominant characbauched race, is indication sufficient how ter; but in order to feed and support that low its character was rated. Immersed in passion, arts the most criminal and detestsensuality, enervated by luxury, a handful able must be employed. Injustice, violence, of men was deemed enough to destroy them. perjury, and murder follow in the train of A thousand out of every tribe of Israel, twelve lust. The moral principle is destroyed: all thousand men in all, Moses considers as fully sense of shame is lost. The general depracompetent to the execution of this enter-vity keeps every individual transgressor in prize; and the event fully justified the estimate he had made. It is likewise remarkable, that he neither commands in this expedition, in person, nor commits the conduct of it to Joshua, or any other of military profession; but to "Phinehas, the son of Eleazer the priest," furnished "with the holy instruments, and the trumpets to blow, in his hand." We have here, therefore, the idea of a solemn public execution, rather than of regular war. No resistance is made, no blood but that of the criminals is shed; they dare not meet in the field those whom in the secret chambers they could ensnare. In vain their hoary adviser Balaam, urges them to feats of arms, and sets them an example of courage; supported by five kings and their armies, he falls together with them, by the sword of Israel, an awful mo countenance. Appearances are no longer attended to or kept up. Men glory in their shame. The very offices of religion are perverted into instruments of debauchery. Such, apparently, was the state of Midian at the period under review; such was that of Israel during the government and priesthood of Eli; and such was that of the Assyrian and Roman empires immediately previous to their subversion. And in such a state, is it any wonder to see heaven and earth combined to root out and overthrow-a holy and righteous God employing the ministration of the gentlest of mankind to cut off the name and memory of such a people from the earth? When punishment so signal is inflicted, we may safely infer, that the guilt which provoked it from such hands was enormous On reviewing the little army of Israel, after the victory, a fact turns up unequalled in the history of mankind-not so much as one of the twelve thousand has fallen in battle and that in attacking and destroying a nation so populous as to contain thirty-two thousand females of a particular description.* The hand of God was clearly visible in this, and thankfully acknowledged. The superfluous ornaments which lately published the shame of Midian, now proclaim the piety and gratitude of Israel; and become part of the sacred treasury of the tabernacle. Every creature of God is good in itself, and intended to do good. Use the world so as not to abuse it, and the Creator is glorified. Every day added to our life is as much a miracle of mercy, as the preservation of every individual of the twelve thousand in the day of battle. Let our gratitude declare itself in an habitual devotedness of heart and life, to the God of our life, and the length of our days; let us present our "bodies a living sacrifice, holy, acceptable unto God, which is our reasonable service: and be transformed by the renewing of our mind, that we may prove what is that good, and acceptable, and perfect will of God."t In the punishment inflicted on Midian, we behold a righteous God prosecuting an injury done to Israel as an insult offered to himself. And indeed every offence against society is a direct attack of the divine authority, which has fenced the person, the fame, and the virtue of our neighbour on every side, against all the assaults, whether of violence or deceit. The character and conduct, in connexion with the untimely end of the arch seducer Balaam, are an awful and instructive instance of the justice of God in making signal guilt its own avenger, and furnish a striking illustration of the observations made by the psalmist and his wise son: "Behold he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood. He made a pit, and digged it, and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. I will praise the Lord according to his righteousness; and will sing praise to the name of the Lord most high." "The heathen are sunk down in the pit that they made, in the net which they hid is their own foot taken. The Lord is known by the judgment which he executeth: the wicked is snared in the work of his own hands."{ "For the ways of man are before the eyes of the Lord, and he pondereth all his goings. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. He shall die without instruction: and in the greatness of his folly he shall go astray."¶ Num. xxxi. 35. + Rom. xii. 1. 2. ↑ Ps. vii. 14-17. § Psal ix. 15, 16. T Prov. v. 21-23. In the faint resistance made by the Midianites to a force so small, we behold the native tendency of vice to enfeeble and enervate. Sunk in effeminacy and sloth, they are overcome as soon as attacked. Strong in cunning, they are destitute of true wisdom, and defective in valour. The foe that assaults, that conquers them, is within. "The wicked flee when no man pursueth, but the righteous is bold as a lion." Addictedness to the pleasures of sense gradually, though insensibly, encroaches on all the nobler principles of our nature, undermines and subverts them. Every spring of the soul is relaxed through disuse; the bodily powers become languid, and the sluggish giant becomes an easy prey to the active and vigorous child. Exercise your faculties, and they will increase and improve neglect them, and they will quickly fall into utter decay. Fear God, maintain "a conscience void of of fence," and bid defiance to what earth and hell can do against you. In the freewill offering of these grateful Israelites for protection and deliverance in the day of battle, behold a laudable example of attention to the ways of Providence, and of thankful acknowledgment of them. Let friends, after the days of separation are at an end, after the hour of danger is past, reckon their numbers. Do they remain entire, not one missing, is no allay mingled with the joy of re-union? It was the hand of God that supported; he "gave his angels charge concerning you." 'He covered you with his feathers; his truth was your shield and buckler; no evil befel you, no plague came nigh your dwelling." Give unto the Lord the glory due unto his name; offer unto him thanksgiving, honour him with your substance;" present "the calves of your lips," the devotedness of your hearts, the obedience of your lives. 66 66 Does the punishment of this people appear to any rigorous and excessive? Let them consider that they are very incompetent judges of God's moral government; that they see but a few scattered fragments of the vast scheme of Providence; that creatures themselves, ignorant, weak, and criminal, must be much disqualified to " hold the balance and the rod ;" that every transgression of the divine law merits death; that "fools" only "make a mock at sin." Let the whole earth tremble before Him "who will by no means clear the guilty:" who has denounced 66 indignation and wrath, tribulation and anguish against every soul of man that doth evil," while to the humble and contrite in heart, he proclaims his name, "The Lord, the Lord God, merciful and gracious, longsuffering and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, transgression, and sin :"*"visiting the iniquity of *Exodus xxxiv. 6, 7. |