law would be fully understood; and Christ would be recognised as "the end of the law for righteousness to every one that believeth." Then should the glory of that dispensation be clearly seen, and the incomparably brighter glory of the Christian dispensation be seen also. For this view of the subject we are also indebted to the Apostle Paul; who tells us that the Gospel, as "a ministration of the Spirit" and "of righteousness," was to succeed, and to eclipse, the law; and that "when the Jews should turn to the Lord, the Messiah would take away that veil" from their hearts, and bring them into the light and "liberty" of the children of God d.] In the former part of our discourse we forbore to make several remarks, which we reserved for this place; and which, while they elucidate the subject, will afford rich INSTRUCTION, 1. To Ministers— [We have seen what Moses did; and in some respects we should imitate him; but in others we should adopt a directly opposite conduct. It was truly amiable in him to condescend to the infirmities of the people, and to veil his own glory for their good. Thus should every minister prefer the instruction of his people to the display of his own talents, or the aggrandizement of his own name. It is pitiful indeed to court applause for our learning, when we should be converting souls to Christ. St. Paul, qualified as he was to astonish men with his parts and talents, "would rather speak five words to the understandings of men,' than ten thousand words in an unknown tongue." Our blessed Lord "spake as men were able to hear it ;" and reserved his fuller instructions till his hearers were better qualified to receive them. Paul also gave only "milk to babes," whilst "to those who were of full age he administered meat.' Thus should we do, lest we blind or dazzle men by an unseasonable display even of truth itself. But are we, like Moses, to use concealment? No: the Apostle expressly guards us against imitating Moses in this particular: "NOT as Moses," says he; NOT as Moses, who put a veil over his face;" but, on the contrary, we must "use great plainness of speech." There is nothing in the Gospel that requires concealment, nor any thing that admits of it: we must "declare unto men the whole counsel of God." We must discriminate so far as to judge what will, and what will not, " be profitable to men;" but the truth we must declare without the smallest mixture or reserve; e 2 Cor. iii. 12, 13. 66 d 2 Cor. iii. 7—11, 16, 17. " 'by manifestation of the truth must commend ourselves to every man's conscience in the sight of God." It must be our labour to rend away the veil from the hearts of our hearers: for "if our Gospel be veiled, it is veiled to them that are lost." "The glory of God shines in the face of Jesus Christ;" and to shew them that glory in all its brightness, is to be the one object of our labour, as it is the unwearied effort of the devil to conceal it from their view.] 2. To hearers 66 your [You should be aware that there is a veil upon your hearts, else you will never pray unto the Lord to remove it. Even the Apostle Paul, learned as he was in all biblical knowledge, had, as it were, scales fall from his eyes," when God was pleased to lead him to a clear view of his Gospel. So must "the eyes of your understanding also be enlightened," before you can "discern aright the things of the Spirit." But though God has appointed ministers to instruct you, you are all at liberty, yea you are required, to go yourselves, like Moses, into the presence of your faces before him, but go exactly as you are. Your fellowGod. Do not however veil creatures could not endure to see all that is in your hearts; nor would it be of any use to reveal it to them: but "to God all things are naked and open;" and the more fully you unbosom yourself to him, the more will his blessing come upon you. It is by putting off the veil from your own hearts, that you shall with "open unveiled face behold his glory;" and, by beholding it, "be changed into the same image from glory to glory, by the Spirit of the Lord." Truly you shall, in a measure, experience the same benefit as Moses did you shall be "beautified with salvation;" "the beauty of the Lord your God shall be upon you;" and all that behold "constrained to acknowledge, that God is with you of a you shall be truth." When this effect is produced, "let your light shine before men." You are not called to veil it, but rather to display it; not indeed for your own honour (that were a base unworthy motive), but for the honour of your God, that they who "behold your good works may glorify your Father that is in heaven."] f 2 Cor. iv. 2. 8 Compare the language in the original. It is the same word throughout: KEKаλvμμέvov. 2 Cor. iii. 13. to iv. 6. h 2 Cor. iii. 13. to iv. 6. The beauty of the passage is lost if the two chapters be not read together. CXVI. THE OFFERINGS FOR THE TABERNACLE. Exod. xxxvi. 5-7. And they spake unto Moses, saying, The people bring much more than enough for the service of the work, which the Lord commanded to make. And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing: for the stuff they had was sufficient for all the work to make it, and too much. THE followers of Christ are supposed to regard this as their favourite maxim, The greater the sinner, the greater the saint:' they are considered also as approving an inference that may be deduced from it, namely, that it is advisable to commit some gross crime, in order to augment our future piety. We trust however, that such calumnies, though often affirmed, are not really credited. The least consideration would convince a man, that such a sentiment could find no place in a religious mind. But though we disclaim any such licentious tenets, (yea, and utterly abhor them,) yet we must say, that "he who has been forgiven much, will love much;" and that "godly sorrow," in proportion as it exists in the soul, "will work indignation and revenge" against all our spiritual enemies, and will lead us invariably to "bring forth works meet for repentance." This truth is strongly illustrated in the history before us. whole nation of the Jews had revolted from God, and worshipped the golden calf. For this God had threatened them with utter destruction; but, upon the intercession of Moses, had reversed his decree, and had received them again to his favour. Instead of forsaking them utterly, he had even determined to dwell among them as their God; and had ordered a tabernacle to be made for him, with every thing else which would be wanted for the services they were to present unto him. For the constructing of this he relied on the liberality of his people: and the event proved that his reliance was well placed; and that their sense of the obligations conferred upon them The The ac was sufficiently powerful for the occasion. count given us of their zeal is truly edifying. It will be proper to notice, I. The object of it [They had lately shewn an unhappy zeal in the service of a false god; and now they laboured to evince their gratitude to Jehovah, and to exalt the honour of his name. This desire filled the whole nation, and was the main-spring of those exertions which they now made. And who must not acknowledge this to have been an object worthy their supreme attention? Survey the objects which occupy the minds of men, and to the pursuit of which they willingly devote their wealth and labour: the gratifications of sense, how mean are they, in comparison of that which now animated the Jewish people! the attainment of honour, or the acquisition of wealth, how empty are they in comparison of that nobler end which Israel pursued! Theirs was worth ambition, and might well provoke them all to holy emulation. To have Jehovah resident among them-to provide for him a suitable habitation to have proper means of access to him, and of communications from him-and, finally, to possess before their eyes a pledge of his continued care, and his eternal love-this was as much beyond the poor objects of common ambition, as the contemplations of reason and philosophy exceed the dreams of children. Happy would it be for us, if we all formed the same judgment, and were all penetrated with the same desire! II. The operation— [There are two things in their conduct which we cannot fail to notice, and admire; namely, their liberality and their diligence. No sooner did they know what things would be accepted, than they vied with each other in supplying them. Whatever any man possessed that could be applied to the projected structure, he deemed it instantly, Corban; and without` hesitation consecrated it to the service of his God. Their ornaments, of whatever kind, were stripped off; all, both men and women, being more desirous to beautify the sanctuary of their God, than to adorn themselves. Each seemed to think himself rich, not in proportion to what he retained for his own use, but to the supplies he was able to contribute. The poorest among them were as glad to give their wood, their rams' skins, or their brass, as the richest were their jewels and their gold. Nor were they less solicitous to work, than to supply materials for working. The women engaged in spinning the goats' hair and in embroidering the linen, while the men were occupied in forming the wood and metals for their respective uses. Those who could teach were as glad to instruct others, as others were to receive instruction: and all desired, in whatever way they could, to advance the work. Now it is in this way that genuine religion always operates. The converts in every age are represented as coming unto God, "their silver and their gold with thema:" and it is characteristic of them all, that they are "a peculiar people, zealous of good works" -] III. The effect [Such was the conduct of all who were "wise-hearted,"” and "whose spirits made them willing" to glorify their God": and the effect was, that, in a very few days, the abundance of the gifts exceeded the occasion for them; and it became necessary to issue through the camp a prohibition against adding any thing further to the store. O what might not be done for the honour of God and the benefit of mankind, if all exerted themselves according to their ability! How easy would it be to erect places for the worship of God; to provide accommodations for the poor; to administer instruction to the ignorant, consolation to the troubled, relief to the distressed! Such an union of zealous exertions as we see exhibited on this occasion, would in a great measure drive affliction from the world, and turn into a paradise this vale of tears- -] IMPROVEMENT— 1. Let the cause of God be dear unto our souls[We have not, it is true, any such edifice to raise, and therefore may be supposed to have no such call for zeal and diligence. But is there not a spiritual temple which God desires to have erected for him, and wherein he may be glorified? Yea, is not that temple infinitely more dear to him than any which can be formed by human hands? The material tabernacle was only a shadow of that better habitation wherein God delights to dwell. Should not that then be an object of our concern? Should not the manifestations of his presence, and the establishment of his kingdom in the world, call forth our zeal, as much as the erection of that fabric in the wilderness did the zeal of Israel? Well may it shame the world at large, that every trifle occupies their minds, more than this: and even the people of God themselves have reason to blush, that their feelings are so acute in reference to their own interests and honour, and so dull in what regards the honour and interests of their God.] 2. Let us cordially and universally co-operate for the advancement of it a Compare Isai. lx. 17. Acts ii. 44, 45. 2 Cor. viii. 1-4. b Mark how often these expressions occur in this and the preceding chapter. |