2. He ground the calf to powder, and constrained the people to swallow it with their drink [We need not look for any recondite mystery in this, because the obvious effect of the act itself was sufficiently instructive. No greater indignity could be offered to this worthless idol, than that which he devised; nor any more humiliating punishment be inflicted upon the people, than to compel them to swallow their god, and to "cast him out into the draught" with their common food. And shall not we, also, be made ashamed of the gods that we have chosen? Yes if we will choose "vanity, we must have vanity for our recompence." Do I say, We must? Let me rather change the word, and say, We have: for I may ask of all the votaries of earthly gain or pleasure, "What fruit have ye ever had of those things, whereof ye are now ashamed? What have ye done, but "filled your belly with the east wind?" I must warn you, then, that ye shall all "eat of the fruit of your own ways," and "be filled with your own devices." The day is quickly coming, when you shall be as much ashamed of those things which you now regard with idolatrous affection, as ever the Israelites were of their golden calf: yea, and when yourselves also "shall wake to shame and everlasting contempts."] From this subject we may fitly learn, 1. The danger of sanctioning the evils around us you [Aaron should have rejected with abhorrence the measure proposed to him: but he acquiesced, and even made himself a ringleader in this vile apostasy. With such a sanction as his, it is not to be wondered at if the people went forward with unsuspecting alacrity, and sacrificed with readiness their most valuable ornaments for the furtherance of their plans. But who does not see how aggravated his guilt was, in comparison of theirs? He, from his nearer intercourse with God, had far greater information than they; and, from the high office which he sustained, he was bound to use his influence for the suppression of evil, and the enforcing of God's commands. The same I must say of all who are possessed of influence amongst ourselves. Whether it be magisterial or ministerial influence that we possess, or only that which is connected with our respective situations in life, we are bound to exert it for God; and, if we neglect to do so, the blood of those who perish through our neglect may well be required at our hands. I know that we have excuses without number to offer in our behalf; just as Aaron had when reproved for his conduct on this occasion. But, behold, what a pitiful figure he made, when attempting to justify himself before his reprover! "Let s Dan. xii. 2. not the anger of my Lord wax hot: thou knowest the people, that they are set on mischief." (This was a reason why he should have withstood them, and not a reason for concurring with them.) Again, "The people said to me, Make us gods who shall go before us. Then I said to them, Whosoever hath any gold, let him break it off. So they gave it me: and I cast it into the fire; and there came out this calft:"-came out accidentally, I suppose, and without any mould prepared for the formation of it! What a tissue of folly and of falsehood! See to what a state this man was reduced, even he who was so eloquent, that he was appointed to "be a mouth to Moses." But thus it will be with sinners in the last day, with Aarons as well as others; (for official dignity is of no account in the sight of God;) or rather, their mouths will be shut through their utter incapacity to offer the smallest vindication of their folly". Remember this, Brethren; and "have no fellowship with the unfruitful works of darkness, but rather reprove them."] 2. In what way we should be affected with them [See what a contrast there was between the conduct of Moses and of Aaron on this occasion! Whilst Aaron was uniting with the people in their transgression, Moses was filled with indignation against the sin, and with pity for the sinners. His indignation we have seen: and no sooner had he expressed it in the way that became him, than he returned to God, to implore mercy in their behalf. Forty days and forty nights had he already fasted: and he went up to the mount and fasted forty more days and forty nights, wrestling with God in fervent intercession, if that by any means he might prevail to obtain pardon for their sin. Here was a man of God indeed! This, then, is the way in which we should act in reference to the sins around us. We should weep over them before God: yea, "rivers of tears should run down our eyes, because men keep not God's law." Such men as he are blessings to the world: for, as "God hearkened unto him at that time also "," so will he do to us, if we "stand in the gap before him, to avert his wrath" from an ungodly world. Little did that people think to whom the preservation of their lives was owing: and little do an ungrateful world know to whom they are indebted for the forbearance that is yet daily exercised towards them". But let it be sufficient for us, that God knows and approves our labours of love; and that, whether we prevail for others or not, our prayers shall surely return into our own bosom, to the everlasting benefit of our own souls.] t ver. 21-24. y Deut. ix. 18, 19. u Matt. xxii. 12. a Ps. cvi. 23. with Ezek. xxii. 30. x Eph. v. 11. b Matt. xxiv. 22. CVI. THE LORD'S people to be decided AND FIRM. Exod. xxxii. 26. Who is on the Lord's side? let him come unto me. THESE are the words of Moses: and they were spoken on a very particular occasion. Whilst he had tarried on the top of Mount Sinai for the space of forty days, Aaron and the people of Israel, despairing of his return, had made a golden calf to represent Jehovah, and had worshipped that as their God. Moses, on his return, found them in the very act of performing their idolatrous rites; and, filled with indignation against them, he broke the two tables of the Law which he had received from Jehovah, in token that the covenant which God had made with them was altogether dissolved: and he reduced the golden calf to powder, and strewed it upon the water, and made the people to drink of it; that so they might have within themselves a testimony of their folly, and be assured that a cup of merited affliction should one day be put into their hands. And it is remarkable, that the Jews in general conceive that, in all their afflictions, there are, as it were, some grains of this golden calf even to this very day. For Aaron, Moses interceded, and obtained forgiveness. And on behalf of the people, too, he so far prevailed, that only the ringleaders in this rebellion should be punished in the first instance; though, at a future period, this sin should surely be visited upon them all. To punish those who were most bold and daring in this impiety, and were walking abroad as not ashamed of it, Moses called to him those who were zealous for God's honour, and ordered them to go through the camp and indiscriminately slay all they met with, without regarding even their nearest and dearest relatives. This was doubtless a most painful service to all who were engaged in it: but they executed it with fidelity, and brought thereby a blessing on their own souls. a Deut. ix. 20. Now, let it not for a moment be imagined that God's faithful servants are called to any such office now. Christianity provides no such bloody employment for its votaries: it consigns the sword altogether to the civil magistrate, who alone is empowered to use it for the punishment of evil-doers. Still, however, there will arise many profitable lessons from this passage: to elicit which, I shall make some observations upon, I. The inquiry instituted Amongst the people of Israel there were, especially of the tribe of Levi, some who had not joined in the idolatrous rites, but had remained faithful to their God: and Moses, standing in the gate of the camp, called them to his assistance, saying, "Who is on the Lord's side?" Now from hence we observe, 1. That there are two classes, and two classes only, into which the whole world must be divided— [There are some who 66 are on the Lord's side;" and there are others who are on the side of sin, and the world, and Satan. That in these two great parties there may be many subdivisions, I grant: but there is no third party. Amongst the godly there may be persons of different sentiments and different habits: and among the ungodly there may also be many different degrees of impiety, and different states of mind: but, still, the great leading features of both parties sufficiently and infallibly attest to which they belong. The distinguishing marks of each I shall trace presently: at present I have only to shew, that two parties do actually exist, and must of necessity exist, as long as there continues an ungodly man on earth. They may be very unequal in their numbers, as was the case in the history before us: an immense multitude, with Aaron at their head, were on the side of idolatry; and a little remnant, with Moses at their head, were "on the Lord's side." It is probable, that, at that time, the friends of idolatry poured contempt on the godly as a party, just as the ungodly world do at this day on the advocates of true religion; forgetting that they themselves also are a party, no less than their opponents. But whose fault is it if the godly are a party? Are they to blame for adhering to their duty, and siding with their Lord? No, surely the blame must attach altogether to those who turn from their God, and are disobedient to his will. And if the godly be but "a little flock" in comparison of their opponents, it may be their misfortune, but it is not their fault, any more than it was the fault of Noah, or of Lot, or of Elijah, that they were so circumstanced in the ages and places wherein they lived. Let it not be thought that I am justifying what is usually called a party spirit; for I cannot but reprobate that as a very great evil: but I do, and must maintain, that to serve our God with fidelity is our bounden duty, even though the whole world, with Aaron at their head, should depart from him: and, if they choose to designate us as a party, I would have no man ashamed of belonging to a party, of which our Lord and Saviour is himself the Head.] 2. That it is of great importance to ascertain to which class we belong ever. [Both are alike in this respect, that they are rational and immortal beings: but in many respects they differ widely from each other: the one are "partakers of a divine nature through the influence of the Spirit of God upon their souls; the others are altogether carnal, possessing nothing but what they brought into the world with them. The one live altogether for God; the others, for themselves. The one are in favour with God; the others are under his just and heavy displeasure. The one will, ere long, stand at the right hand of their Judge; the others will be turned to his left hand, differing as widely from the former as goats from the sheep. The one will be exalted to heaven, and be seated for ever on the throne of God; the others will be cast down to hell, and take their portion in the lake of fire and brimstone for ever and Can these differences be contemplated for a moment, and any doubt remain whether we ought to examine to which class we belong? Methinks the matter should not be left in suspense one single moment; more especially since the means of ascertaining the point are close at hand, and easy to be used. The blessed word of God, if studied with prayer, will enable us to form a very correct judgment. True it is, that we cannot determine the question in relation to each other, because we know not what passes in the hearts of men, and can therefore judge of each other by the outward conduct alone: but we have an internal monitor, that will faithfully discharge its office, if we will listen to it, and will declare to us all that it has seen in the inmost recesses of our hearts: and, if we will but lay, to our own souls, "judgment for a line, and righteousness for a plummet," we shall soon discover "whose we are," and with whom we must expect our everlasting abode.] To this I will add some observations on, II. The direction given Moses, in calling to him the faithful servants of the Lord, shewed, that the Lord's people should on all occasions manifest, |