more awful in its consequences than any effect of the strongest passions in the minds of created beings. Therefore passions are ascribed to him figuratively, (as bodily parts also are,) to impress our minds with the reality of the effects. The same word is used for zeal and jealousy; and surely if God be zealously concerned for his own glory, he must be jealous of whatever would clash or interfere therewith. His hatred of sin will be proportioned to his love to holiness, or true virtue. If the one be pleasing, the other must be displeasing; and God will show that it is so, by actions as well as by words.

SECONDLY: What are the impressions which this declaration ought to make on our minds? Certainly, we are bound to justify God in thus avowing his ardent concern for his own glory, honor, and authority. We ought to imitate his zeal, and to be very zealous for his honor, and jealous of whatever has a contrary tendency. Oh that we could say, with Elijah, (1 Kings xix. 10.) "I have been very jealous for the Lord God of hosts." We should be concerned to keep ourselves from idols, and to "cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God." Beware lest you give any object whatever that place in your heart, which is due to God alone; even though it be not an object expressly forbidden, but one which you are allowed, or even obliged to regard with a subordinate affection. See to it, that neither your worldly possessions, nor your nearest relatives, your children, your friend that is as your own soul, your minister, or any other person or thing whatever, shall engross such a share in your affections, or such a measure of your regard or dependence, as God alone can justly demand. Let nothing rival him. Let nothing induce you to disregard or act inconsistently with your duty to him. Remember that he alone is God, and every thing beside is only that to you which he makes it. To idolize any blessing, or any instrument of good, is the way to lose it, or to have it embittered to you, and to lose all the good you might otherwise have derived from it. Set not up your own wisdom, righteousness, or will, in opposition to him; "for the Lord is a jealous God, and will not give his glory to another." The nearer the relation is, in which we stand to him, by profession or real participation of

the peculiar blessings he bestows on his people, the more circumspect should we be as to all our conduct, and the more watchful over our hearts. 1 Cor. x. 22. “Do we provoke the Lord to jealousy? Are we stronger than he?”

II.

THE CHARACTER OF CALEB.

NUMB. xiv. 24.

But my servant Caleb, because he had another spirit with him, and hath followed me fully; him will I bring into the land, whereinto he went; and his seed shall possess it..

BRETHREN, surely it is ground of lamentation, that while so small a part of the world is at present favoured with divine revelation, there should be so few who possess that advantage, who derive any great benefit from it, or find much pleasure in religion; and that even among those who profess to value the gospel, there are so few that appear fully to enjoy its consolations, and find their present happiness highly promoted, and their future felicity ascertained, by it.

I cannot account for the former case, but on the supposition, that human depravity is very great, and true religion very rare, divine influence being absolutely necessary for its production. And to account for the latter, I must suppose that the generality of those whom I would take for true Christians, live far below their privileges, and have but a small degree of true religion. I also fear, that they go the wrong way to work, in order to secure their own comfort; that they seek it too directly, and are, too often, rather concerned to know how little evidence will do to answer the purpose of ascertaining their safety, than to enquire what progress they may make in religion, and how they may bring most glory to God.

We find, indeed, that under the former dispensation, true religion was not only still rarer than at present in the world,

being almost confined to one nation, but was a rare thing in Israel. It was so in all their generations, and particularly in that which came out of Egypt with Moses. Though, if external means would have sufficed, never was any people favored with more extraordinary advantages. The judgments executed on the Egyptians, the providential appearances for themselves, the giving out of the law on Mount Sinai, the new institution of a pompous mode of worship, the guidance of a pillar of cloud and fire;—all these things would not avail to prevent the great majority of the people from murmuring, desponding, refusing to march on to Canaan, proposing a return to Egypt, and so provoking Jehovah to doom them to die in the wilderness. We trust this awful providence was sanctified to some of the parents, as well as to many of the children. And Moses and Aaron being involved in a like doom, though on a different ground, was an evidence that all do not die in sin, who die for sin. But it is an everlasting honor to Caleb and Joshua that their conduct was a contrast to that of their brethren, and that they were exempted, accordingly, from the general fate of their contemporaries. So it is here said, "But my servant Caleb, because he had another spirit with him, and hath followed me fully; him will I bring into the land, whereinto he went; and his seed shall possess it." I propose,

FIRST, To make a few observations on the import of the passage.

Many who have enjoyed the greatest external advantages, have failed of obtaining the benefit which seemed to be connected with them, for want of a correspondent frame of heart. We find, from Numb. i. 46. that there were 603,550 adult males, exclusive of the Levites, with many of whom God was not well pleased; for they were overthrown in the wilderness. 1 Cor. x. 5. And their destruction was altogether owing to "an evil heart of unbelief, in departing from the living God." They had a prospect of entering Canaan when they left Egypt; but all fell short of it, except Caleb and Joshua. So, in the days of our Lord, how many saw his miracles, and heard him speak as never man spake, who yet believed not on him!

Persons may appear to follow the Lord for a time, who are not prepared to follow him fully. The Israelites had sung his praises at the Red Sea; but quickly forgot his works. Ps. xii. 13. Ps. lxxxviii. 8. 27. So many of the Jews in Christ's time, seemed to believe for a time; but were soon offended. John vi. 66.

A right spirit will appear to singular advantage in times of the greatest trial. So it was with Christ; so it was with Joseph, with Abraham, with Noah; and so it has been with many others in later periods of the church. Hence, Peter says, "The trial of faith is more precious than gold." And see James i. 3. 12.

There is no following the Lord fully, without another spirit than that of the generality of mankind, or even of the laxer sort of professors. He that is not willing to be singular for God, has no proper regard for him. He that would only be religious as far as it is fashionable, will be but little the better for his religion. Whereas, they who follow the Lord most fully, will surely have the richest enjoyment of the promised blessings. They will have the strongest assurance of the reality of religion, of its present advantages, and the largest anticipation of future bliss.

SECONDLY: Notice the difference between the spirit of Caleb, and the generality of the Israelites." He had another spirit with him."

Theirs was a disobedient spirit, though they had promised so fairly at Sinai. Deut. v. 27, 28.-But his was an obedient spirit. He approved cordially of the divine government, and the holy law of God. So must we, if we would follow the Lord. John xiv. 21. Theirs was a rebellious spirit. Isa. lxiii. 10. But Caleb's was a spirit of submission; ready to suffer, as well as to perform the divine will. was a distrustful, cowardly spirit. But his was a courageous, resolute spirit. See Numb. xiii. 30. xiv. 9.

Theirs

Theirs was an

unbelieving spirit. Numb. xiv. 11. "So we see they could not enter in because of unbelief." Heb. iii. 19. iv. 11.-But Caleb had a spirit of faith, depending on the divine all-sufficiency and veracity. Theirs was a selfish spirit. They cared only for their own ease, safety, and temporal enjoyment, and not

for the honor of the God of Israel.-But Caleb had a disinterested, self-denying spirit. He entered into God's views, he cared for God's glory. As Moses also did. Numb. xiv. 12. 19. And thus our Lord has taught us, "If any one will follow me, he must deny himself." Luke x. 23. Theirs was at best an indolent, lukewarm spirit.-But Caleb's was a spirit of active zeal. And indeed there is little to be done for God without such a spirit. Diligence is of importance in the things of this life, and so it certainly is in religion. Our Lord hates lukewarmness. He requires his people to be zealous; and he well deserves our utmost exertions.

THIRDLY: Consider how needful a like spirit is, that we may follow the Lord fully.—" He hath followed me fully,” saith the Lord, of Caleb; and the same phrase is used repeatedly in Joshua. Chap. xiv. 8, 9. 14.

We are called to an heavenly inheritance; but we must travel through a wilderness, and encounter hosts of foes; conquer the world, the devil, and the flesh; "fight the good fight of faith, and lay hold on eternal life." But to this end, it is necessary that we should follow the Lord fully.

And to that purpose it is needful, that we should unite with him in our ends. He chose us that we might be holy. He predestinated us to be conformed to the image of his Son. Christ gave himself for us, to redeem us from all iniquity; to bring us to God; to save from this present evil world. He meant to purify unto himself a peculiar people, called unto holiness, formed to show forth his praise. A right spirit will unite with God in these ends; and will consequently fall in with answerable means.

If we have a right spirit, we shall resign ourselves to the divine guidance; shall be willing to subject ourselves to the divine government; and resign ourselves to the disposal of God's providence. We should be willing that God should choose for us. We must rely entirely on the divine promises, and God's all-sufficiency and fidelity to execute them. “God has spoken; in his holiness, I will rejoice." We must seek the destruction of God's enemies, and long for every thing to be destroyed that is hostile to him. We must be universal