II. We are in peril of being drawn into their sins.

The contagion of their example may take hold upon us. Friendly associa tion with the wicked is full of danger to our own spiritual health. Comp. Isa. lii. 11. Such association also makes us partakers of their sins. Comp. 2 John 10, 11. (b)

III. We are in peril of the judg

ment which will fall upon them for their sins.

This was the peril of the congregation about the tents of Korah, Dathan, and Abiram. They must speedily get away from those tents "lest they be consumed." This was the peril of Lot in Sodom. "A companion of fools shall be destroyed." Comp. Jer. li. 6, 45; Rev. xviii. 4.

(a) Every person is most sacredly bound, in times of prevailing degeneracy, to act an open, firm, and decided part in favour of virtue and religion; and resolutely endeavour, by his example, to discountenance vice and impiety in every shape. In an especial manner should he avoid the very appearance of those evils which are most prevalent around him, and practice with double care and diligence those virtues which are most generally neglected and despised. It has been justly remarked, that when God confers on us the power to do good and repress evil, He lays us under an obligation to exert that power. Agreeably, the Apostle informs us, that to him who knoweth to do good, and doeth it not, to him it is sin. Hence it follows that we are accountable for all the good which we might, but have not done; and for all the evil which we might, but have not prevented. By conniving at the sins of others, therefore, we make them our own. If the name of God be profaned, if His holy day be dishonoured, if a fellow-creature by intemperance render his family wretched, spread a snare in the path of his children, destroy his health, and finally plunge himself into eternal ruin, when we, by proper exertions, might have prevented it, a righteous God will not hold us guiltless, nor will rivers of tears, shed in secret over these sins, wash out the guilt thus contracted.-E. Payson, D.D.

(b) There is but one resource for innocence among men or women, and that is, an embargo upon all commerce of bad men. Bar the window bolt the door! nor answer their strain,

if they charm never so wisely! In no other way can you be safe. So well am I assured of the power of bad men to seduce the erring purity of man, that I pronounce it next to impossible for man or woman to escape, if they permit bad men to approach and dally with them.-H. W. Beecher.

Let no young man or woman go into a social circle where the influences are vicious or hostile to the Christian religion. You will begin by reproving their faults, and end by copying them. Sin is contagious. You go among those who are profane, and you will become profane. You go among those who use impure language, and you will use impure language. Go among those who are given to strong drink, and you will inevitably become an inebriate. There is no exception to the rule. A man is no better than the company he continually keeps. It is always best to keep ourselves under Christian influences. It is not possible, if you mingle in associations positively Christian, not to be made better men or women. The Christian people with whom you associate may not be always talking their religion, but there is something in the moral atmosphere that will be life to your soul. You choose out for your most intimate associates eight or ten Christian people. You mingle in that association; you take their counsel; you are guided by their example, and you live a useful life, and die happy death, and go to a blessed eternity. There is no possibility of mistaking it; there is not an exception in all the universe or ages -not one.-T. de Witt Talmage, D.D.

We wish simply to take the fact that an uncommon death, a "visitation, which is not after the visitation of all men," was made a sign or evidence of the Divine mission of Moses. We wish to see whether a precisely similar sign or evidence may not be urged for the

Divine mission of our Lord and Saviour Jesus Christ. We mean to assert that our blessed Saviour did not "die the common death of all men ;" and from and by this very circumstance we strengthen our belief in His having been the Son of God; yea, God

as well as man. We wish you to well examine whether there were not powerful indications in the mode in which our Lord and Saviour submitted to His last sufferings, that He did not die as an individual man, but as a sacrifice for the sins of this creation.

Three out of the four Evangelists make express mention of Christ's crying with a loud voice, immediately before He gave up the ghost. And this loud cry preceding almost instantaneously His decease, produced in the centurion who stood by, the persuasion that Jesus was indeed the Son of God (Mark xv. 39). Now let us see what it was which thus wrought on the centurion. There was before him a Being nailed to a cross, dying in a manner as lingering as it was painful. The thing to be expected was that the victim would gradually sink, growing weaker and weaker, until exhausted nature gave way and the soul escaped from the body. Since this mode of executing malefactors was ordinarily so tedious that the legs of the sufferers were broken in order to hasten their dissolution, we must conclude that no crucified person would have naturally died, unless through the slow process of exhaustion, life having ebbed away as though drop by drop, till there was nothing more for the torture to exact. It was therefore quite unnatural that our Lord should have had strength to utter a loud cry at the very moment of the separation of the soul from the body. He showed that there was nothing like an exhaustion of nature; and yet the mode of death was such, that it was only through exhaustion of nature that dissolution could take place. Indeed, we have additional testimony that Christ's dying as He did might justly be called unnatural, for He died long before those who were crucified with Him-in a time so unusually short, that when Joseph of Arimathea applied for leave to take the body, Pilate marvelled if he were already dead, and would not believe it till he had called the centurion and obtained certain information. Our Lord, though

crucified, did not die in strict truth through the effects of crucifixion: He did not die, as the thieves did, through any necessity of nature, or because His enemies had been able to reach the citadel of life. And it was the manifest voluntariness of the death of Christ which overcame the centurion. He could not but perceive that, through some mysterious ordinance or prerogative, our Lord had His life entirely in His own keeping; so that in place of being subjected to death, He seemed to have literally the lordship over life. Comp. John x. 17, 18. It may sound like a paradox, but it is nevertheless a truth, that death had no power over Christ even when He died. He breathed His last only because choosing to sus pend that animation, of which, as Himself alone the author, Himself alone could be the destroyer. And if, then, Christ did not "die the common death of all men," who can wonder that the centurion was confounded at the spectacle, or that he broke into an exclamation which showed that he felt the Sufferer was something more than a mere man? "Of a truth this Man was the Son of God."

But now let us take a wider survey, and accompany our Redeemer through the scenes of His agony. We have on other occasions pointed out to you the striking and almost inexplicable contrast between the deportment of Christ, and that of numbers of His followers, as the hour drew nigh of departure from earth. It is a contrast which seems all in favour of the disciple rather than the Master; for whilst there has been tranquility, and even triumph, in those who have been dying in the faith of the Redeemer, there was perturbation and anguish in that Redeemer Himself. The bold defender of truth has gone up to the stake or the scaffold rejoicing in being thought worthy to suffer for his Lord, and cheered by bright glimpses which he caught of immortality. How different was the demeanour of Christ when anticipating death from the hands of His enemies! I see Him casting Him

self on the grouud, praying that "if it be possible the cup might pass from Him;" &c. I hear Him uttering the most touching and thrilling complaints, as though His spirit were sorely disquieted and actually deserted of God. Yes, Christ is evidently not dying "the common death of all" Christians.

But let us see whether on this very account there be not reason for concluding Him to be God's own Son. For what are the causes which commonly make death terrible to men? In the first place, to a perfectly a perfectly righteous individual nothing would make death so terrible as uncertainty with respect to the immortality of the soul. To the good man the thought of annihilation would be utterly insupportable.

But now let us view Christ as nothing more than an eminently righteous man who is about to submit to death to confirm the doctrines which he had taught. Died there ever the man so certified of the great truth of the soul's immortality? Had He not been Himself the preacher of that truth? (2 Tim. i. 10). But what are we to say when we behold Him literally overcome with terror, manifesting a perturbation which could not be exceeded if the future were all darkness, or there were even a knowledge that the soul perished with the body? Oh! we can only say that the agony of the Mediator proves Him less than man, or more than man. It is what no mere man, at least no mere Christian man, passing from one world to another, with just his own account to make up and his own pains to undergo, ever had, or could have, to sustain. We think ourselves warranted in calling upon you to apply the reasoning of our text; and to conclude that God had sent Christ as a propitiation for sin, forasmuch as He does not "die the common death of all men ;" and is not "visited after the visitation of all men."

We go on to observe, that however assured a man might be as to the soul's immortality, he might be harrassed

with doubts as to his acceptance with God; and this would necessarily produce a painful shrinking from the act of dissolution. In ordinary cases it is just herein that the distressing thing lies. This is true in the case of the righteous. We cannot be surprised if they are sometimes daunted as they view death at hand.

But now, can you think that there ever lived the man so persuaded of the favour of God, so secure of happiness at death, as Jesus of Nazareth? Had He not been pure in thought, and word, and deed; so that there could be no place for repentance, as there had been none for sin } And was He not thoroughly certain that He was about to enter on a recompense such as had never been awarded to any created being? (Heb. xii. 2). Who then shall meet death composedly-who triumphantly-if not Jesus Christ? . . . . But how is the expectation answered? That afflicted and agitated Man, prostrated on the ground, trembling and astonished and convulsed-is this the Being who has everything in His favour, and over whom we have felt it impossible that death could exert any terrifying power?.... What account do we give of this? This should make you feel that He must be sustaining some lofty and responsible character-that in the scene which is so counter to expectation He has to bear some vast burden which that character entails. We contend that the doctrine of the atonement-the doctrine that Christ died as a sin-offering and propitiation for the offences of the world-furnishes the only explanation of the anguish and the horrors of the sufferer.

Blessed be His name! we may meet death with confidence, because He met it in terror; for "by His stripes we are healed." He took away the sting of death, but it was by bearing that sting in His own soul; He scattered the darkness of the grave, but it was by Himself enduring the eclipse of the face of His Father.-Henry Melville, B.D.

These verses warrant the following observations:--

I. That God vindicates the character of His faithful servants from the misrepresentations by which they may be assailed.

By this stern judgment on the rebels, Jehovah fulfilled the word of His servant Moses, and splendidly vindicated the character and calling of both Moses and Aaron. By it He also honoured the extraordinary confidence which Moses had exercised in Him, in the calm and unshaken declaration which he made that God would manifest in a certain miraculous manner whether He had commissioned him or not. God always honours the faith of His servants; and they may confidently leave the vindication of their character and call to Him. Such vindication may be delayed, but it is certain. Comp. Psa. xxxvii. 5, 6.

II. That the Divine threatenings are certain of fulfilment.

"And it came to pass, as He had made an end of speaking all these words, that the ground clave asunder under them," &c. The declarations of His judgment against sin are spoken not merely in terrorem. His threatenings are as true as His promises. If any soul will persist in rebellion against God he will find to his cost that the punishment denounced against sin will be inflicted. (a)

III. That everything in the universe may be employed by God as the instrument of His judgments.

In this history we find that the earth and the forces that are at work within it were the instruments of His judgment upon Dathan and Abiram, and the fire upon Korah and the two hundred and fifty who burnt incense. (b)

IV. That the wicked often involve those who are innocent of their sins in the consequences of such sins.

"The earth opened her mouth, and

1. Shows the heinousness of sin.

2. Should act as a restraint from sin. V. That hardened rebels are prone to cry out when the judgment of God falls upon them.

When the judgment of God fell upon them the rebels cried out so lamentably that the people who were round about fled in alarm lest the same judgment should overtake them. A little while ago they were bold and defiant; now they are terror-stricken. "Who may stand in Thy sight when once Thou art angry?"

1. Their cries were selfish. They were the expression of terror, not of repentance.

2. Their cries were too late. They should have cried before, while mercy might have been obtained; but now their cries are utterly in vain. Comp. Prov. i. 24-31. (c)

VI. That the judgments of God occasion alarm amongst men.

"And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also." "Others' ruins should be our warnings." Generally the alarm. which is awakened by the Divine judgments speedily passes away (as it did in this case) and leaves no good result. "Law and terrors do but harden."

Conclusion.

Here is very solemn warning to impenitent sinners. "Because there is wrath, beware lest He take these away with His stroke: then a great ransom cannot deliver thee." (d)

(a) Is God all-mighty, all-mighty? Then do not imagine you can escape His judgments. His lightnings find us out. His sharp spear penetrates our secresy. You have evaded Him now fifty years, and you think you can do it fifty more. Believe me, as speaking the word of the Lord, you cannot. Has the ox that has been driven into the fat pasture escaped the knife? Look at the noble animal there. Look at the rich grass or clover, and see the sunshine falling upon the scene, and the ox says, "I am at rest, I have escaped the knife of the slayer," not knowing that the pasture is on the way to the slaughter-house, and that next to its death stands the rich blessing of its life. There are many oxen that are being prepared for the slaughter when they little think it.-Joseph Parker, D.D.

(b) Mark here, how all creatures obey their Creator, and are at His commandment: when God willeth the earth to open her mouth, it openeth: when He willeth it to swallow, it swalloweth up: when He willeth it to close again, it closeth when He willeth the fire to come down, it cometh: and to consume, it consumeth. The sounding of the rams' horns threw down the high walls of Jericho at His com. mandment. The waters of the Red Sea stood still, and Jordan fled back at His word. The fire could not burn, nor the lions devour when it pleased the Almighty. Acknowledge therefore His infinite power for our instruction; and let us rest upon it in all dangers for our consolation.-Attersoll.

God is not confined to one method of punishment. He toucheth a man's bones, and they melt; He breathes upon a man's brain, and henceforth he is not able to think. He comes in at night-time, and shakes the foundations of man's most trusted towers, and in the morning there is nought but a heap of ruins. He disorganizes men's memories, and in an instant they confuse all the recollections of their life-time; He touches man's tongue, and the fluent speaker becomes a stammerer. He breaks the staff in twain, and he who was relying upon it is thrown down in utter helplessness.-Joseph Parker, D.D.

For another illustration on this point see p.

252.

(c) Now these rebels begin to cry, but they cry out and howl when it is too late: they should have cried unto God for mercy and forgiveness while it was time and pardon was offered. Thus no doubt did many men of the

old world cry out when they were in the water, but then the acceptable time was past; they should have watered their hearts with the tears of repentance when Noah preached unto them. The Sodomites no doubt cried out when fire and brimstone was come down upon them, but they should have cried to God when He cried to them by Lot whom He sent among them. But then was the time of judgment; the time of mercy was gone and past. So it was with Esau, when he had sold his birthright, and lost his blessing, he cried with a great cry and a bitter, but it was too late. Heb. xii. 17; Gen. xxvii. 88. So did the rich man, being in hell in torments, Luke xyi. 23; then he called for mercy, but mercy was departed from him. Here is time and place for mercy, but there is no mercy to be had in hell. The earth is the school of instruction; hell is the house of correction. There the reprobate cry and yell, where is nothing but weeping and gnashing of teeth, but it is without ease, without end, without profit. They that could shed never a tear to God in this life, shall be constrained to shed abundance of tears in the pit of destruction. The tears of repentance that we pour out ascend up unto heaven, and are kept in a bottle of remembrance; but the tears that are wrung from the reprobate in hell, are never gathered up, nor regarded of God, and are utterly unprofitable to ourselves. Let it therefore be our wisdom to make use of the time of God's mercy and patience, and know that there is no place of repentance after this life.-Attersoll.

(d) When the death-thirst is in your throat, what do you think you will do without God? To die in God's presence, is simply to let life blossom into something better than life; but to die without God must be horrible! You will not want your boon companions then. The drink will not pacify you then. Music will have no charms for you then. The love of a tender and gentle wife can yield you but sorry comfort then. You may have your money bags at your side, but they will not calm your palpitating heart then. You will hear the booming of the waves of the great sea of eternity; you will feel your feet slipping into the dreadful quicksand; you will clutch about for help, but there will be none ! Instead thereof invisible hands shall begin to pull you down, and down through the dark sea you must descend to those darker depths, where dread despair will be your everlasting heritage.-C. H. Spurgeon.

A reference to the words of Moses recorded in verses 29 and 30, will show that the death of these men was a

supernatural event. Moses foretells the exact manner in which it should take place; he calls it "a new thing;"