cause it has been armed with thunders. He recalls his own transgression in forming the golden calf, and feels that "it is of the Lord's mercy that he also is not consumed."

While his soul is thus submissive, all those exterior marks of mourning that might appear to display more love for his children, than zeal for the glory of God, are prohibited to him. Neither he nor his surviving sons were permitted to rend their garments, nor to remove from their heads the holy sacerdotal ornaments, as was usual in great afflictions, nor to depart from the tabernacle, till they had finished those sacred functions for which they had entered it. They stood ministering for the living, while others interred the dead.

Yet the claims of nature as well as of religion, were regarded on this solemn occasion. Those of the family of Aaron, who were not actually engaged in the services of the sanctuary, were allowed to express their sorrow; and Aaron, Eleazar, and Ithamar, were permitted to dispense with the law which ordered them to rejoice when they had offered peace-offerings; and instead of eating the flesh of the victim, it was allowed to be consumed, as though it had been an expiatory sacrifice.

This awful catastrophe, doubtless, produced a more scrupulous regard to the ordinances of God. When these ordinances were fully established; when all the civil and religious institutions of the Israelites were settled, the divine signal was given for their departure. Having remained for a year at Sinai, they left it on the second month of the second year. In our next lecture we shall attend them in their journeyings. Let us conclude this by looking a moment from Aaron and the Levitical priesthood, whose con

secration we have considered, to the "great High Priest of our profession."

He was solemnly inaugurated into this office, by the appointment of the Father, and the unction of the Holy Spirit. More splendid, far, than the pontifical dress of Aaron, are his robes of righteousness, and garments of salvation. He bears his people on his heart, and makes them "holiness to the Lord." He has offered an all-sufficient sacrifice for them, and interceding for them, has carried the blood into the holy of holies. He mediates with God in their behalf; blesses them; prays for them; instructs them. But unlike Aaron and his sons, He was the Holy One, and needed not to present a sacrifice for his own sins before he offered the victim for the people. Aaron and his sons have long since mouldered into dust. Their priesthood has been abolished. But Jesus lives, and shall continue "a priest for ever." The law made nothing perfect; but the bringing in of a better hope did; by which we draw nigh unto God. And inasmuch as not without an oath he was made priest, while those priests were made without an oath, by so much was Jesus made a surety of a better testament. And they truly were many priests, because they were not suffered to continue by reason of death; but he, because he continueth for ever, hath an unchangeable priesthood. Wherefore he is able to save them, to the uttermost, that come unto God by him; seeing he ever liveth to make intercession for them. For such a high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not, daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's, for this he did once, when he offered up him

self. For the law maketh men high priests, who have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore." Hebrews vii. 19-28.

SERMON XXV.

LIFE OF MOSES.

No. IX.

NUMBERS X. xi. xii. xiii. xiv.

On the last three Sabbaths we have stood with the Israelites at the foot of Sinai, and with varied emotions have considered the important events that there occurred. With holy solemnity we contemplated the awful pomp and terrible majesty in which God descended and announced his law. With indignation and wonder we beheld the Israelites forgetful of the covenant into which they had so lately entered, bowing down to the molten calf. We were encouraged to approach the mercy-seat, by seeing the efficacy of intercession in the prayers of Moses, who "stood in the breach, and turned away the indignation” of the Lord. We marked, in the ceremonial worship of the Jews, the shadows of the better blessings which we enjoy. We attended the consecration of Aaron, and rejoiced while we looked from him to our more

glorious, more holy, more merciful high priest. By the flames which consumed Nadab and Abihu, we were taught the necessity of reverence and sincerity in our approaches to Him, who "cannot be deceived, and who will not be mocked." At length, all the civil and religious institutions necessary to form the Israelites into a powerful nation, were settled; and the cloud rising from the tabernacle gave the signal for their departure.

The Israelites had remained at the mount of God for eleven months and twenty days; a period marked by the most stupendous miracles and most solemn transactions. From Sinai they are conducted into the wilderness of Paran. For three days the cloud rested not on the tabernacle; though it occasionally paused to give them time for refreshment and sleep. It then descended as a signal for them to encamp.

On this occasion, as in all their future wanderings, Moses addressed a solemn and appropriate prayer to God, when they commenced and when they paused in their march. It is an example which we should imitate in all our journeyings. Let us never commence them without committing ourselves in the exercises of devotion to the guardian providence of God; we should never conclude them without blessing Him who has protected us, and imploring him to remain with us, and give us rest and comfort.

The place at which the Israelites first encamped, is distinguished by two names, Taberah and Kibrothhattaavah; both of which were given it as memorials of their guilt and punishment. They had been accustomed to a life of ease during their continuance at Sinai; and now, fatigued by their journey, they display again that discontented spirit which they have so often manifested, and murmur against God.

Before the publication of the law, and the clear annunciation of the divine attributes and will, the Lord had often threatened them; his arm had often appeared raised to punish them; but after it had been suspended over them, and excited their apprehensions, it was graciously removed before they felt the severity of its stroke. After the giving of the law, the conduct of God towards them is different; he punishes their guilt with a severity proportioned to the new light and instruction which they had received, and which they contemned. This is a remark, my brethren, that should inspire us with solemnity: if it be true (and reason concurs with revelation in proving that it is true,) that the punishments of God have a severity proportioned to the light which is resisted, then how inexpressibly dreadful must be the misery of those who close their eyes against the light of the gospel, and perish from a land illuminated by the beams of the Sun of righteousness! Have mercy upon thyself, despiser of gospel light, and draw not down upon thy soul this aggravated condemnation. Among the murmuring Israelites, a supernatural fire, proceeding immediately from the Lord, burnt, and many of the rebellious were con sumed.

Those of the guilty who had not yet been smitten, filled with terror, cried unto Moses. They had often experienced the efficacy of his prayers; and though they ceased not to treat him with ingratitude and insult as soon as the divine judgments were removed, yet now that they are in danger of death they entreat him to intercede for them.

Have none but the Israelites ever acted in a similar manner? Are there none of you, my brethren, who can see in their conduct a portrait of your own?