extends temporal favours to the posterity of good men, for the sake of what their ancestors have done, until such posterity, by acts of wickedness, become utterly unfit to receive such favours. This may be seen in the cases of Abraham, of David, and of some of the kings of Israel. Here Phinehas is regarded as the representative of others, and in him and for his sake others were to be blessed. In Christ "all the nations of the earth are blessed." He is the representative of His people, and in Him or for His sake not only temporal but spiritual and eternal blessings are realized by those who believe in Him: "in whom we have redemption. through his blood, the forgiveness of sins according to the riches of his grace." We also are honoured with an everlasting priesthood, being made kings and priests unto God His Father. We observe II. The reason given for the promise: "because he was zealous for his God, and made an atonement for the children of Israel." There is here an act of zeal and an act of devotion. 1. An act of zeal. He was zealous for his God. Zeal is a faithful discharge of duty with a resolute determination to obtain the object, whatever difficulties or dangers may stand in the way; or an earnest perseverance to accomplish the end. A holy zeal is highly commended in Scripture. There may be zeal in a bad cause as well as in a good one. And there may be zeal in a good cause from wrong motives, or from wrong impressions of the real state of things. Jehu was zealous in a good cause from motives of pride and ambition, when he said to Jehonadab the son of Rechab, "Come with me, and see my zeal for the Lord." The Pharisaical Jews had "a zeal of God, but not according to knowledge.” Saul of Tarsus was zealous in persecuting the followers of Jesus of Nazareth, in favour of Judaism, under the impression that the new religion was an infringement on the true worship of God. The zeal of Phinehas was in a good cause, from right motives, and under correct impressions. The cause was the defence of the glory of God, and the good of His people; the motives and impressions were a desire to vindicate the right of the Almighty in the sole service of His people, and to avenge the acts of immorality in the camp of Israel. Thus his whole soul and energies were engaged in furthering what was good, holy, and right. Such zeal ought always to be exercised in the service of God, and the interest of man. "It is good to be zealously affected always in a good thing." Of all good things those of God and the welfare of the soul are the best. They require all our minds, all our affections, all our energies, all our care. The zeal of our Saviour was such, that these strong expressions were employed to define it: "The zeal of thine house hath eaten me up." This zeal He manifested not only when He purged the temple from the unholy things which made His Father's house "a house of merchandise" and "a den of thieves," but also in all His acts throughout the course of His ministry. He was fully and solely devoted to the glory of God and the reformation of the Church. 2. Phinehas had also "made an atonement for the children of Israel." This was an act of devotion; he devoted himself to the service, and devoted the offenders to punishment. Atonement is the satisfaction given to an offended party, by which his displeasure is removed, and reconciliation effected between the offended and offender. Thus in civil government, the law is satisfied by the imprisonment or death of a transgressor, or in some cases the imposition of a fine may substitute the personal suffering of the offender, by which the government is reconciled, and the law has no further claim on the offender. In the case of an offended God, nothing less than death is sufficient to make atonement and effect reconciliation. Death was the penalty originally announced for sin, and "without the shedding of blood there is no remission of sin." Annual sacrifices were instituted, not to substitute the death of the offender, but to acknowledge the offence, and to prefigure the penalty. In the case before us the death of the offenders through the instrumentality of Phinehas appeased the displeasure of God; reconciliation was effected, and the punishment removed from the remainder of the people. But we are directed to a far greater atonement, one much more permanent in its consequences. In the atonement made by Christ, not by the death of others, but by His own death, we see a full and complete satisfaction made for the sins of the whole world. No less a sacrifice would suffice, no greater could be procured. God "spared not his own Son, but delivered him up for us all." In Him, therefore, He "reconciles the world to himself without imputing their trespasses unto them." Thanks be to God for His unspeakable gift. From the subject which we have considered, we see the great evil of sin in perverting the human heart, and drawing upon man the just judgments of God. We see also the love of God in accepting an atonement, and liberating the sinner from the penalty due for his transgressions. "Were the whole realm of nature mine, That were a present far too small; Demands my life, my soul, my all." 331 The Third Sunday after Easter. MORNING SERVICE.-First Lesson: Deut. iv. Verses 41, 42.-" Then Moses severed three cities on this side Jordan, toward the sun-rising; that the slayer might flee thither, which should kill his neighbour unawares, and hated him not in times past; and that fleeing unto one of these cities he might live." PERFECTION is inscribed on all God's works. Whatever He does is done completely. When He created an universe, and then inspected His work, behold they were all very good. His works bear not only the marks of infinite power and wisdom, but also of infinite goodness and love. This being the case in the productions of nature, it is not less so in the arrangements of Providence and grace. In those arrangements He not only regards the manifestation of His own Majesty and Fatherly tenderness, but also the temporal and spiritual welfare of all His people, so that all things work together for good to them that love Him. It is interesting to trace His gracious conduct towards the chosen people on the auspicious occasion of their deliverance from the land of bondage as an earnest of His care over those whom He loves throughout all the future ages of the world. In the midst of judgments He saved them; in the midst of enemies He protected them; in the midst of trials He preserved them; in the midst of want He delivered them. Forty years long did He preserve them in the wilderness, where natural aids seemed to be entirely withdrawn. He fed them with bread from heaven; He watered them from the flinty rock; He directed them with a cloud by day and fire by night; He kept their clothes from waxing old; and He vanquished all their foes before them. For their better security and comfort when they came into the possession of their promised inheritance, He made such provisions as would secure their safety, their peace, and their prosperity. In the Book of Numbers we have described the borders, and also the regulations respecting the division of the land of Canaan between the tribes. You remember that portions were allotted to each tribe except the tribe of Levi. As that tribe had been consecrated to the holy work of the sanctuary, it was wisely ordered that they should not have any portion of the land allotted to them; that would have confined them to one spot, and would have frustrated the object of their sacred office; for they were not only to attend to the services of the sanctuary, but were also to be the arbitrators of the people in their different localities. Therefore it was ordained that they should be scattered throughout the whole tribes, and cities were appointed to them for habitation. If you read the thirty-eighth chapter of the Book of Numbers you will perceive that forty-eight cities were appointed to the Levites, not in one locality, but throughout the whole land. Out of those forty-eight cities, six were to be cities of refuge which were intended for the safety of the manslayer, or for him who accidentally slew his neighbour without intending it. Those cities were situated at convenient distances from one another, and at convenient distances from each part of the country. The roads to them were to be kept clear and in good repair, and every facility was offered to further the escape of the manslayer. There were three cities situated on the east of Jordan, and were fixed by Moses before his death. They are mentioned in the forty-third verse of this chapter; the other three are mentioned in the seventh verse of the twentieth chapter of the Book of Joshua. Those cities of refuge, brethren, were striking emblems of the Lord Jesus Christ, and the safety of sinners in Him. Were the cities of refuge of Divine appointment? So is Christ. Were they conveniently situated for all? Were they free of access? Were they easily to be distinguished from other cities? Was the manslayer safe within the city |