our thoughts than in meditating on his dealings towards the church in general, and ourselves in particular. This Moses recommended to the Israelites just before his final departure from them. He assured them that God, as far back as the deluge, had appointed the boundaries of the different kingdoms with an express reference to the children of Israel; and that he had assigned to Canaan, that accursed son of Noah, and to his posterity, the land which he had marked out for his chosen people, and which they, in pursuance of his will, were now about to posess. And, with respect to themselves in particular, he had conducted them with astonishing kindness and condescension from their first entrance into the wilderness to that pre sent moment. His words on that occasion will naturally lead us to consider I. God's regard for his people God has chosen his people from eternity [This is the first idea which arises from their being called "the lot of his inheritance." The land of Canaan was to be divided by lot, that God might choose and appoint the inheritance of every tribe. Thus he had chosen them out of all the nations upon earth, not because they were more numerous or more holy than others (for they were the fewest of any, and, from first to last, a stiff-necked people) but simply of his own sovereign will and pleasure: "he loved them, because he would love them."b And is it not in the same sovereign way that he has chosen us? Has he not loved us with an everlasting love," even before the foundation of the world, and called us of his own purpose and grace without any respect to our works either past or future? Surely to every one of Christ's disciples must it be said, "Ye have not chosen me, but I have chosen you."e] He esteems them as his peculiar property [All things, in some sense, belong to the Christian: but his hereditary portion is distinguished by him from all other lands as that to which he has a peculiar claim. Thus the whole universe belongs to him who formed it; but his a Ver. 7, 8. b Deut. vii. 6-8. and x. 14, 15. When he first revealed his choice of them, they not only did not exist, but, humanly speaking, it was impossible they ever should exist, Gen. xvii. 16—19. * Jer. xxxi. 3. and Eph. i. 4. e John xv. 16. f 1 Cor. iii. 22. d2 Tim. i. 9. people are "his portion," and his "peculiar treasure;" he has set them apart for that purpose; and he considers them in this view. They are to him like the first-ripe fig, which is seized with avidity as a precious morsel, and is devoured as soon as ever it is plucked from the tree.'] He expects a revenue of glory from them [God is passively glorified even by those who are the farthest from any design to honour him. But he has formed his people that they may actively promote his glory in the world,m Were it not for these, he would soon be forgotten upon earth; nor would receive any more glory from fallen man than he does from the apostate angels. But these confess him with their lips, and honour him in their lives. In this view therefore they are dear unto him, even as an inheritance to its owner, who derives from it his daily subsistence, and an abundant revenue.] The greatness of his regard for his people appears from II. His care over them This is represented in the text as 1. Seasonable [God, having brought his people out of Egypt, took them under his especial care in the wilderness, where it was not possible for them to subsist by means of human efforts, and where, without such interposition, they must have speedily perished, either from the assaults of noxious animals, or the no less fatal effects of drought and famine." And may not this fitly characterize the state of the unregenerate? Surely they are "in a desert land," where is no provisions for their souls; and "in a waste-howling wilderness," where nothing but destruction and eternal misery awaits them. In this state are men, when God first reveals himself to them, and takes them under his care:P and it is to his gracious interposition they owe it, that they were not utterly consumed."] 2. Extensive [God led about" his people from place to place: the pillar and the cloud never forsook them for the space of forty years. "He instructed them" by his revealed will, his in Exod. xix. 5. m Isai. xliii. 21. b Lev. xx. 26. P This is strongly described under anothre stituted ordinances, his holy Spirit: "he kept them as the apple of his eye" from every danger, so that no evil came to them, unless when it was immediately sent by him as the punishment of their transgressions. Thus does he also take care of all our concerns. He guides us in a mysterious way by his good providence, and causes us, if at any time we are turning to the right hand or to the left, to hear a voice behind us saying, "This is the way; walk ye in it."u He causes the light of his truth to shine into our hearts, and reveals even to babes the things which are hid from the wise and prudent. And how marvellously does he keep us, insomuch that notwithstanding our warfare has been against all the principalities and powers of hell, "there lacketh not one" of those, who have truly fought under the banners of their Lord. Whatever has been wanting, either of direction or support, has been invariably communicated in the hour of need.] 3. Affectionate [How beautiful an image is here presented to our view! Conceive the eagle fluttering over her young to shew them. how to use their wings, and stirring them up from their nest in order that they may attempt to fly, and darting under them with incredible swiftness, if she perceive them unequal to the task, in order to bear them up again to their nest on her own wings: what a picture does this give us of the assiduity and tenderness with which God instructed his people in the wilderness! And how admirably does it illustrate his care of us! Strange to say, he has taught us by his own example; for he has become a man, that he might shew us how man ought to walk. He has also stimulated us by his Spirit, when we have been backward to exert the feeble powers we possessed. And, if at any time he has seen us ready to fall, with what alacrity has he come to our aid, and borne us, as it were, on his own pinions to a place of safety! Thus has he trained us for high and heavenly flights, and, with inexpressible tenderness, watched over us for good.] 4 Unrivalled [Not one among the gods of the heathen rendered him any assistance in the preservation of the people. All that God wrought, he wrought "alone."a And who is he that can pretend to rivalship with God in the care of us? Yea, who is there that can claim the smallest share in his honour? who has taught us? who fed us? who Neh. ix. 19, 20. * 2 Cor. iv. 6. Ib. ver. 21. Isai. xxx. 21. kept us? Many indeed, as Moses was, have been instruments in God's hands: but, of themselves, they contributed no more than the rod of Moses, or than thè rams' horns in the fall of Jerico. God is the sole "author of every good and perfect gift;" and to him alone must all the glory of our salvation be referred.] INFER 1. How fixed and fervent should be our love to Christ!" 2. How simple and entire should be our dependence on him!e 3. How active and uniform should be our zeal in his service!f c 1 Cor. i. 31. James i. 17. It was CHRIST who led his people through the wilderness. Compare Exod. xxiii. 20. with 1 Cor. x. 9. and Heb. xi. 26: and doubtless he is the preserver of his people now, Eph i. 22, 23. e Prov. iii. 3-5. f 1 Sam. xii. 24. DLVI. PRESERVATION FROM SIN MORE DESIRABLE THAN DELIVERANCE FROM AFFLICTION. John xvii. 15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. WE admire the solicitude which a dying parent expresses for the future and eternal welfare of his childrenNor can we easily shake off the concern, which such a spectacle creates in our minds Such a scene, but incomparably more affecting, is here presented to our view The Saviour of the world was unmindful of his own impending sorrows And was altogether occupied with the concerns of his church and people Having given his last instructions to his disciples, he poured out his soul in prayer for them One of the principal subjects of his prayer is specified in the text We shall consider I. Why he did not pray for their removal from the world He had just declared that the world hated his disci ples Hence we might suppose that he should wish them to be taken out of the world And many reasons might have been urged by him to enforce such a request [God has often taken away his beloved people in a signal manner He speaks of a sudden removal in evil times as a favour to themb He would hereby manifest his indignation against the world for crucifying his Son And our Lord might then have carried his disciples with him as trophies Nor can we doubt but that such a measure would have been extremely pleasing to his disciples-] But on the whole such a petition would have been inexpedient 1. On account of the world [The disciples were to be the instructors of mankind And to be living examples of true pietyd They were also to intercede on behalf of their fellow-crea tures But, if they were taken away together with our Lord, their commission could not be executed And the world would lose the benefit of their instructions and prayers What an inconceivable loss would this have been both to Jews and Gentiles! Yea, in what a state of ignorance should we ourselves have been at this moment!-] 2. On God's account [The disciples were to be, like the dispossessed Gadarene, monuments of God's mercy They were to exemplify in their own persons the all-sufficiency of divine grace under every situation They were to be instruments also whereby the eternal counsels of the Deity were to be accomplished Their removal therefore would have robbed God himself of his glory-] a Heb. xi. 5. 2 Kings i. 11. • Matt. xxviii. 19. b Isa. lvii. 1. d Matt. v. 14. e Luke viii. 39. |