I. We have the despatch and instructions of the explorers. A comparison with Deuteronomy i. shows that the project of sending the spies originated in the people's terror at the near prospect of the fighting which they had known to be impending ever since they left Egypt. Faith finds that nearness diminishes dangers, but sense sees them grow as they approach. The people answered Moses' brave words summoning them to the struggle with this feeble pet.i.tion for an investigation. They did not honestly say that they were alarmed, but defined the scope of the exploring party's mission as simply to 'bring us word again of the way by which we must go up, and the cities into which we shall come.' Had they not the pillar blazing there above them to tell them that? The request was not fathomed in its true faithlessness by Moses, who thought it reasonable and yielded. So far Deuteronomy goes; but this narrative puts another colour on the mission, representing it as the consequence of G.o.d's command. The most eager discoverer of discrepancies in the component parts of the Pentateuch need not press this one into his service, for both sides may be true: the one representing the human feebleness which originated the wish; the other, the divine compliance with the desire, in order to disclose the unbelief which unfitted the people for the impending struggle, and to educate them by letting them have their foolish way, and taste its bitter results. Putting the two accounts together, we get, not a contradiction, but a complete view, which teaches a large truth as to G.o.d's dealings; namely, that He often lovingly lets us have our own way to show us by the issues that His is better, and that daring, which is obedience, is the true prudence.

The instructions given to the explorers turn on two points: the eligibility of the country for settlement, and the military strength of its inhabitants. They alternate in a very graphic way from the one of these to the other, beginning, in verse 18, with the land, and immediately going on to the numbers and power of the inhabitants; then harking back again, in verse 19, to the fertility of the land, and pa.s.sing again to the capacity of the cities to resist attack; and finishing up, in verse 20, with the land once more, both arable and forest. The same double thought colours the parting exhortation to 'be bold,' and to 'bring of the produce of the land.' Now the people knew already both points which the spies were despatched to find out. Over and over again, in Egypt, in the march, and at Sinai, they had been told that the land was 'flowing with milk and honey,' and had been a.s.sured of its conquest. What more did they want? Nothing, if they had believed G.o.d. Nothing, if they had been all saints,--which they were not. Their fears were very natural. A great deal might be said in favour of their wish to have accurate information. But it is a bad sign when faith, or rather unbelief, sends out sense to be its scout, and when we think to verify G.o.d's words by men's confirmation. Not to believe Him unless a jury of twelve of ourselves says the same thing, is surely much the same as not believing Him at all; for it is not He, but they, whom we believe after all.

There is no need to be too hard on the people. They were a mob of slaves, whose manhood had been eaten out by four centuries of sluggish comfort, and latterly crushed by oppression. So far as we know, Abraham's midnight surprise of the Eastern kings was the solitary bit of fighting in the national history thus far; and it is not wonderful that, with such a past, they should have shrunk from the prospect of bloodshed, and caught at any excuse for delay at least, even if not for escape. 'We have all of us one human heart,' and these cowards were no monsters, but average men, who did very much what average men, professing to be Christians, do every day, and for doing get praised for prudence by other average professing Christians. How many of us, when brought right up to some task involving difficulty or danger, but unmistakably laid on us by G.o.d, shelter our distrustful fears under the fair pretext of 'knowing a little more about it first,' and shake wise heads over rashness which takes G.o.d at His word, and thinks that it knows enough when it knows what He wills?

II. We have the exploration (verses 21-25). The account of it is arranged on a plan common in the Old Testament narratives, the observation of which would, in many places, remove difficulties which have led to extraordinary hypotheses. Verse 21 gives a general summary of what is then taken up, and told in more detail. It indicates the completeness of the exploration by giving its extreme southern and northern points, the desert of Zin being probably the present depression called the Arabah, and 'Rehob as men come to Hamath' being probably near the northern Dan, on the way to Hamath, which lay in the valley between the Lebanon and the Anti-Lebanon. The account then begins over again, and tells how the spies went up into 'the South.'

The Revised Version has done wisely in printing this word with a capital, and thereby showing that it is not merely the name of a cardinal point, but of a district. It literally means 'the dry,' and is applied to the arid stretch of land between the more cultivated southern parts of Canaan and the northern portion of the desert which runs down to Sinai. It is a great chalky plateau, and might almost be called a steppe or prairie. Pa.s.sing through this, the explorers next would come to Hebron, the first town of importance, beside which Abraham had lived, and where the graves of their ancestors were. But they were in no mood for remembering such old stories. Living Anaks were much more real to them than dead patriarchs. So the only thing mentioned, besides the antiquity of the city, is the presence in it of these giants. They were probably the relics of the aboriginal inhabitants, and some strain of their blood survived till late days.

They seem to have expelled the Hitt.i.tes, who held Mamre, or Hebron, in Abraham's time. Their name is said to mean 'long-necked,' and the three names in our lesson are probably tribal, and not personal, names. The whole march northward and back again comes in between verses 22 and 23; for Eshcol was close to Hebron, and the spies would not enc.u.mber themselves with the bunch of grapes on their northward march. The details of the exploration are given more fully in the spies' report, which shows that they had gone up north from Hebron, through the hills, and possibly came back by the valley of the Jordan. At any rate, they made good speed, and must have done some bold and hard marching, to cover the ground out and back in six weeks. So they returned with their pomegranates and figs, and a great bunch of the grapes for which the valley identified with Eshcol is still famous, swinging on a pole,--the easiest way of carrying it without injury.

III. We have next the two reports. The explorers are received in a full a.s.sembly of the people, and begin their story with an object-lesson, producing the great grape cl.u.s.ter and the other spoils. But while honesty compelled the acknowledgment of the fertility of the land, cowardice slurred that over as lightly as might be, and went on to dilate on the terrors of the giants and the strength of the cities, and the crowded population that held every corner of the country. Truly, the eye sees what it brings with it. They really had gone to look for dangers, and of course they found them. Whatever Moses might lay down in his instructions, they had been sent by the people to bring back reasons for not attempting the conquest, and so they curtly and coldly admit the fertility of the soil, and fling down the fruit for inspection as undeniably grown there, but they tell their real mind with a great 'nevertheless.' Their report is, no doubt, quite accurate.

The cities were, no doubt, some of them walled, and to eyes accustomed to the desert, very great; and there were, no doubt, Anaks at Hebron, at any rate, and the 'spies' had got the names of the various races and their territories correctly. As to these, we need only notice that the Hitt.i.tes were an outlying branch of the great nation, which recent research has discovered, as we might say, the importance and extent of which we scarcely yet know; that the Jebusites held Jerusalem till David's time; that the 'Amorites,' or 'Highlanders,' occupied the central block of mountainous country in conjunction with the two preceding tribes; and that the 'Canaanites,' or 'Lowlanders,' held the lowlands east and west of that hilly nucleus, namely, the deep gorge of the Jordan, and the strip of maritime plain. A very accurate report may be very one-sided. The spies were not the last people who, being sent out to bring home facts, managed to convey very decided opinions without expressing any. A grudging and short admission to begin with, the force of which is immediately broken by sombre and minute painting of difficulty and danger, is more powerful as a deterrent than any dissuasive. It sounds such an unbia.s.sed appeal to common-sense, as if the reporter said, 'There are the facts; we leave you to draw the conclusions.' An 'unvarnished account of the real state of the case,'

in which there is not a single misstatement nor exaggeration, may be utterly false by reason of wrong perspective and omission, and, however true, is sure to act as a shower-bath to courage, if it is unaccompanied with a word of cheer. To begin a perilous enterprise without fairly facing its risks and difficulties is folly. To look at _them_ only is no less folly, and is the sure precursor of defeat. But when on the one side is G.o.d's command, and on the other such doleful discouragements, they are more than folly, they are sin.

It is bracing to turn from the creeping prudence which leaves G.o.d out of the account, to the cheery ring of Caleb's st.u.r.dy confidence. His was 'a minority report,' signed by only two of the 'Commission.' These two had seen all that the others had, but everything depends on the eyes which look. The others had measured themselves against the trained soldiers and giants, and were in despair. These two measured Amalekites and Anaks against G.o.d, and were jubilant. They do not dispute the facts, but they reverse the implied conclusion, because they add the governing fact of G.o.d's help. How differently the same facts strike a man who lives by faith, and one who lives by calculation! Israel might be a row of ciphers, but with G.o.d at the head they meant something.

Caleb's confidence that 'we are well able to overcome' was religious trust, as is plain from G.o.d's eulogium on him in the next chapter (Num.

xiv. 24). The lessons from it are that faith is the parent of wise courage; that where duty, which is G.o.d's voice, points, difficulties must not deter; that when we have G.o.d's a.s.surance of support, they are nothing. Caleb was wise to counsel going up to the a.s.sault 'at once,'

for there is no better cure for fear than action. Old soldiers tell us that the trying time is when waiting to begin the fight. 'The native hue of resolution' gets 'sicklied o'er' with the paleness that comes from hesitation. Am I sure that anything is G.o.d's will? Then the sooner I go to work at doing it, the better for myself and for the vigour of my work.

This headstrong rashness, as they thought it, brings up the other 'spies' once more. Notice how the gloomy views are the only ones in their second statement. There is nothing about the fertility of the land, but, instead, we have that enigmatical expression about its 'eating up its inhabitants.' No very satisfactory explanation of this is forthcoming. It evidently means that in some way the land was destructive of its inhabitants, which seems to contradict their former reluctant admission of its fertility. Perhaps in their eagerness to paint it black enough, they did contradict themselves, and try to make out that it was a barren soil, not worth conquering. Fear is not very careful of consistency. Note, too, the exaggerations of terror. 'All the people' are sons of Anak now. The size as well as the number of the giants has grown; 'we were in our own sight as gra.s.shoppers.' No doubt they were gigantic, but fear performed the miracle of adding a cubit to their stature. When the coward hears that 'there is a lion without,'--that is, in the open country,--he immediately concludes, 'I shall be slain in the streets,' where it is not usual for lions to disport themselves.

Thus exaggerated and one-sided is distrust of G.o.d's promises. Such a temper is fatal to all n.o.ble life or work, and brings about the disasters which it foresees. If these cravens had gone up to fight with men before whom they felt like gra.s.shoppers, of course they would have been beaten; and it was much better that their fears should come out at Kadesh than when committed to the struggle. Therefore G.o.d lovingly permitted the mission of the spies, and so brought lurking unbelief to the surface, where it could be dealt with. Let us beware of the one-eyed 'prudence' which sees only the perils in the path of duty and enterprise for G.o.d, and is blind to the all-sufficient presence which makes us more than conquerors, when we lean all our weight on it. It is well to see the Anakim in their full formidableness, and to feel that we are 'as gra.s.shoppers in our own sight' and in theirs, if the sight drives us to lift our eyes to Him who 'sitteth upon the circle of the earth, and the inhabitants thereof,' however huge and strong, 'are as gra.s.shoppers.'

WEIGHED, AND FOUND WANTING

'And all the congregation lifted up their voice, and cried; and the people wept that night. 2. And all the children of Israel murmured against Moses and against Aaron; and the whole congregation said unto them, Would G.o.d that we had died in the land of Egypt! or would G.o.d we had died in this wilderness! 3. And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? 4. And they said one to another, Let us make a captain, and let us return into Egypt 5. Then Moses and Aaron fell on their faces before all the a.s.sembly of the congregation of the children of Israel. 6. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes. 7. And they spake unto all the company of the children of Israel, saying, The land, which we pa.s.sed through to search it, is an exceeding good land. 8. If the Lord delight in us, then He will bring us into this land, and give it us; a land which floweth with milk and honey. 9. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

10. But all the congregation bade stone them with stones.

And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel.'

--NUM. xiv. 1-10.

Terror is more contagious than courage, for a mob is always more p.r.o.ne to base than to n.o.ble instincts. The gloomy report of the spies jumped with the humour of the people, and was at once accepted. Its effect was to throw the whole a.s.sembly into a paroxysm of panic, which was expressed in the pa.s.sionate Eastern manner by wild, ungoverned shrieking and tears. What a picture of a frenzied crowd the first verse of this chapter gives! That is not the stuff of which heroes can be made. Weeping endured for a night, but to such weeping there came no morning of joy. When day dawned, the tempest of emotion settled down into sullen determination to give up the prize which hung within reach of a bold hand, ripe and ready to drop. It was one of the moments which come once at least in the lives of nations as of individuals, when a supreme resolve is called for, and when to fall beneath the stern requirement, and refuse a great attempt because of danger, is to p.r.o.nounce sentence of unworthiness and exclusion on themselves. Not courage only, but belief in G.o.d, was tested in this crucial moment, which made a turning-point in the nation's history. Our text brings before us with dramatic vividness and sharpness of contrast, three parties in this decisive hour--the faithless cowards, the faithful four, and the All-seeing presence.

I. Note the faithless cowards. The gravity of the revolt here is partly in its universality, which is emphasised in the narrative at every turn: '_all_ the congregation' (v. 1), '_all_ the children of Israel,'

the _whole_ congregation' (v. 2), '_all_ the a.s.sembly of the congregation' (which implies a solemn formal convocation), '_all_ the company' (v, 7), '_all_ the congregation,' '_all_ the children of Israel' (v. 10). It was no sectional discontent, but full-blown and universal rebellion. The narrative draws a distinction between the language addressed to Moses, and the whisperings to one another.

Publicly, the unanimous voice suggested the return to Egypt as an alternative for discussion, and put it before Moses; to one another they muttered the proposal, which no man had yet courage to speak out, of choosing a new leader, and going back, whatever became of Moses.

That could only mean murder as well as mutiny. The whispers would soon be loud enough.

In the murmurs to Moses, observe the distinct and conscious apostacy from Jehovah. They recognise that G.o.d 'has brought' them there, and they slander Him by the a.s.sertion that His malignant, deliberate purpose was to kill them all, and make slaves of their wives and children. That was how they read the past, and thought of Him! He had enticed them into His trap, as a hunter might some foolish animal, by dainties strewed along the path, and now they were in the toils, and their only chance of life was to break through. Often, already, had they raised that mad cry--'back to Egypt!' but there had never been such a ring of resolve in it, nor had it come from so many throats, nor had any serious purpose to depose Moses been entertained. If we add the fact that they were now on the very frontier of Canaan, and that the decision now taken was necessarily final, we get the full significance of the incident from the mere secular historian's point of view. But its bearing on the people's relation to Jehovah gives a darker colouring to it. It is not merely faint-hearted shrinking from a great opportunity, but it is wilful and deliberate rejection of His rule, based upon utter distrust of His word. So Scripture treats this event as the typical example of unbelief (Psa. xcv.; Heb. iii. and iv.). So regarded, it presents, as in a mirror, some of the salient characteristics of that master sin. Bad as it is, it is not out of the range of possibility that it should be repeated, and we need the warning to 'take heed lest any of us should fall after the same example of unbelief.'

We may learn from it the essentials of faith and its opposite. The trust which these cowards failed to exercise was reliance on Jehovah, a personal relation to a Person. In externals and contents, their trust was very unlike the New Testament faith, but in object and essence it was identical. They had to trust in Jehovah; we, in 'G.o.d manifest in the flesh.' Their creed was much less clear and blessed than ours, but their faith, if they had had it, would have been the same. Faith is not the belief of a creed, whether man-made or G.o.d-revealed, but the cleaving to the Person whom the creed makes known. He may be made known more or less perfectly; but the act of the soul, by which we grasp Him, does not vary with the completeness of the revelation. That act was one for 'the world's grey fathers' and for us. In like manner, unbelief is the same black and fatal sin, whatever be the degree of light against which it turns. To depart from the living G.o.d is its essence, and that is always rebellion and death.

Note the short memory and churlish unthankfulness of unbelief. It has been often objected to the story of the Exodus, that such extremity of folly as is ascribed to the Israelites is inconceivable in such circ.u.mstances. How could men, with all these miracles in mind, and manna falling daily, and the pillar blazing every night, and the roll of Sinai's thunders scarcely out of their ears, behave thus? But any one who has honestly studied his own heart, and known its capacity for neglecting the plainest indications of G.o.d's presence, and forgetting the gifts of His love, will believe the story, and see brethren in these Israelites. Miracles were less wonderful to them, because they knew less about nature and its laws. Any miracles constantly renewed become commonplace. Habit takes the wonder out of everything. The heart that does not 'like to retain G.o.d in its knowledge' will find easy ways of forgetting Him, and revolting from Him, though the path be strewed with blessings, and tokens of His presence flame on every side. True, it is strange that all the wonders and mercies of the past two years had made no deeper impression on these people's hearts; but if they had not done so, it is not unnatural that they had made so slight an impression on their wills. Their ingrat.i.tude and forgetfulness are inexplicable, as all sin is, for its very essence is that it has no sufficient reason. But neither is inconceivable, and both are repeated by us every day.

Note the credulity of unbelief. The word of Jehovah had told them that the land 'flowed with milk and honey,' and that they were sure to conquer it. They would not believe Him unless they had verification of His promises. And when they got their own fears reflected in the multiplying mirror of the spies' report, they took men's words for gospel, and gave to them a credence without examination or qualification, which they had never given to G.o.d. I think that I have heard of people who inveigh against Christians for their slavish acceptance of the absolute authority of Jesus Christ, and who pin their faith to some man's teaching with a credulity quite as great as and much less warrantable than ours.

Note the bad bargain which unbelief is ready to make. They contemplated a risky alternative to the brave dash against Canaan. There would be quite as much peril in going back as forward. The march from Egypt had not been so easy; but what would it be when there were no Moses, no Jethro, no manna, no pillar? And what sort of reception would wait them in Egypt, and what fate befall them there? In front, there were perils; but G.o.d would be with them. They would have to fight their way, but with the joyous feeling that victory was sure, and that every blow struck, and every step marched, brought them nearer triumphant peace.

If they turned, every step would carry them farther from their hopes, and nearer the dreary putting on of the old yoke, which 'neither they nor their fathers were able to bear.' They would buy slavery at as dear a price as they would have to pay for freedom and wealth. Yet they elected the baser course, and thought themselves prudent and careful of themselves in doing so. Is the breed of such miscalculators extinct?

Far greater hardships and pains are met on the road of departure from G.o.d, than any which befall His servants. To follow Him involves a conflict, but to shirk the battle does not bring immunity from strife.

The alternatives are not warfare or peace, G.o.d's service or liberty.

The most prudent self-love would coincide with the most self-sacrificing heroic consecration, and no man can worse consult his own well-being than in seeking escape from the dangers and toil of enlisting in G.o.d's army, by running back through the desert to put his neck in chains in Egypt. As Moses said: 'Because then servedst not the Lord thy G.o.d with joyfulness, and with gladness of heart for the abundance of all things, therefore thou shalt serve thine enemies, in hunger, and in thirst, and in want of all things.'

II. The faithful four. Moses and Aaron, Caleb and Joshua, are the only Abdiels in that crowd of unbelieving dastards. Their own peril does not move them; their only thought is to dissuade from the fatal refusal to advance. The leader had no armed force with which to put down revolt, and stood wholly undefended and powerless. It was a cruel position for him to see the work of his life crumbling to pieces, and every hope for his people dashed by their craven fears. Is there anywhere a n.o.bler piece of self-abnegation than his prostrating himself before them in the eagerness of his pleading with them for their own good? If anything could have kindled a spark of generous enthusiasm, that pa.s.sionate gesture of entreaty would have done it. It is like: 'We beseech you, in His stead, be ye reconciled to G.o.d.' Men need to be importuned not to destroy themselves, and he will have most success in such G.o.d-like work who, as Moses, is so sure of the fatal issues, and so oblivious of all but saving men from self-inflicted ruin, that he sues as for a boon with tears in his voice, and dignity thrown to the winds.

Caleb and Joshua had a different task,--to make one more attempt to hearten the people by repeating their testimony and their confidence.

Tearing their dresses, in sign of mourning, they bravely ring out once more the cheery note of a.s.sured faith. They first emphatically reiterate that the land is fertile,--or, as the words literally run, 'good exceedingly, exceedingly.' It is right to stimulate for G.o.d's warfare by setting forth the blessedness of the inheritance. 'The recompense of the reward' is not the motive for doing His will, but it is legitimately used as encouragement, in spite of the overstrained objection that virtue for the sake of heaven is spurious virtue. If 'for the sake of heaven,' it is spurious; but it is not spurious because it is heartened by the hope of heaven. In Caleb's former report there was no reason given for his confidence that 'we are well able to overcome.' Thus far all the discussion had been about comparative strength, as any heathen soldier would have reckoned it. But the two heroes speak out the great Name at last, which ought to scatter all fears like morning mist. The rebels had said that Jehovah had 'brought us into this land to fall by the sword.' The two give them back their words with a new turn: 'He will bring us into this land, and give it us.' That is the only antidote to fear. Calculations of comparative force are worse than useless, and their results depend on the temper of the calculator; but, if once G.o.d is brought into the account, the sum is ended. When His sword is flung into the scale, whatever is in the other goes up. So Caleb and Joshua brush aside the terrors of the Anaks and all the other bugbears. 'They are bread for us,' we can swallow them at a mouthful; and this was no swaggering boast, but calm, reasonable confidence, because it rested on this, 'the Lord is with us.' True, there was an 'if,' but not an 'if' of doubt, but a condition which they could comply with, and so make it a certainty, 'only rebel not against the Lord, and fear not the people of the land.' Loyalty to Him would give courage, and courage with His presence would be sure of victory. Obedience turns G.o.d's 'ifs' into 'verilys.' There, then, we have an outline picture of the work of faith pleading with the rebellious, heartening them and itself by thoughts of the fair inheritance, grasping the a.s.surance of G.o.d's omnipotent help, and in the strength thereof wisely despising the strongest foes, and settling itself immovable in the posture of obedience.

III. The sudden appearance of the all-seeing Lord. The bold remonstrance worked the people into a fury, and fidelity was about to reap the reward which the crowd ever gives to those who try to save it from its own base pa.s.sions. Nothing is more hateful to resolute sinners than good counsel which is undeniably true. But just as the stones were beginning to fly, the 'glory of the Lord,' that wondrous light which dwelt above the ark in the inmost shrine, came forth before all the awestruck crowd. The stones would be dropped fast enough, and a hush of dread would follow the howling rage of the angry crowd. Our text does not go on to the awful judgment which was proclaimed; but we may venture beyond its bounds to point out that the sentence of exclusion from the land was but the necessary consequence of the temper and character which the refusal to advance had betrayed. Such people were not fit for the fight. A new generation, braced by the keen air and scant fare of the desert, with firmer muscles and hearts than these enervated slaves had, was needed for the conquest. The sentence was mercy as well as judgment; it was better that they should live in the wilderness, and die there by natural process, after having had more education in G.o.d's loving care, than that they should be driven unwillingly to a conflict which, in their state of mind, would have been but their butchery. None the less, it is an awful condemnation for a man to be brought by G.o.d's providence face to face with a great possibility of service and of blessing, and then to show himself such that G.o.d has to put him aside, and look for other instruments. The Israelites were excluded from Canaan by no arbitrary decree, but by their own faithless fears, which made their victory impossible. 'They could not enter in because of unbelief.' In like manner our unbelief shuts us out from salvation, because we can only enter in by faith; and the 'rest that remains' is of such a nature that it is impossible for even His love to give it to the unbelieving. 'Let us labour, therefore, to enter into that rest, lest any man fall after the same example of unbelief.'

MOSES THE INTERCESSOR

'Pardon, I beseech Thee, the iniquity of this people according unto the greatness of Thy mercy, and as Thou hast forgiven this people, from Egypt even until now.'

--NUM. xiv. 19.

See how in this story a divine threat is averted and a divine promise is broken, thus revealing a standing law that these in Scripture are conditional.

This striking incident of Moses' intercession suggests to us some thoughts as to

I. The ground of the divine forgiveness.

The appeal is not based on anything in the people. G.o.d is not asked to forgive because of their repentance or their faith. True, these are the conditions on which His pardon is received by us, but they are not the reasons why it is given by Him. Nor does Moses appeal to any sacrifices that had been offered and were conceived to placate G.o.d. But he goes deeper than all such pleas, and lays hold, with sublime confidence, on G.o.d's own nature as his all-powerful plea. 'The greatness of Thy mercy'

is the ground of the divine forgiveness, and the mightiest plea that human lips can urge. It suggests that His very nature is pardoning love; that 'mercy' is proper to Him, that it is the motive and impulse of His acts. He forgives because He is mercy. That is the foundation truth. It is the deep spring from which by inherent impulse all the streams of forgiveness well up.

What was true when Moses prayed for the rebels is true to-day. Christ's work is the consequence, not the cause, of G.o.d's pardoning love. It is the channel through which the waters reach us, but the waters made the channel for themselves.

II. The persistency of the divine pardon.

'As thou hast forgiven ... even until now.'

His past is the guarantee of His future. This is true of every one of His attributes. There is no limitation to the divine forgiveness; you cannot exhaust it.

Sometimes there may be long tracts of almost utter G.o.dlessness, or times of apathy. Sometimes there may be bursts of great and unsanctified evil after many professions of fidelity, as in David's case. Sometimes there may be but a daily experience in which there is little apparent progress, little consciousness of growing mastery over sin, little of deepening holiness and spiritual power. Be it so! To all such, and to every other form of Christian unfaithfulness, this blessed thought applies.

We are apt to think as if our many pardons in the past made future pardons less likely, whereas the truth is that we have received forgiveness so often in the past that we may be quite sure that it will never fail us in the future. G.o.d has established a precedent in His dealings with us. He binds Himself by His past.

As in His creative energy, the forces that flung the whole universe forth were not exhausted by the act, but subsist continually to sustain it, as 'He fainteth not, neither is weary,' so in the works of His providence, and more especially of His grace, there is nothing in the exercise of any of His attributes to exhaust _that_ attribute, nothing in the constant appeal which we make to His forgiving grace to weary out that grace. And thus we may learn, even from the unfading glories of the heavens and the undimmed splendours of His creative works, the lesson that, in the holier region of His love, and His pardoning mercy, there is no exhaustion, and that all the past instances of His pardoning grace only make the broader, firmer ground of certainty as to His continuous present and future forgiveness for all our iniquity. He who has proposed to us the 'seventy times seven' as the number of our forgivenesses will not let His own fall short of that tale. Our iniquities may be 'more than the hairs of our heads,' but as the psalmist who found his to be so comforted himself with thinking, G.o.d's 'thoughts which are to usward' were 'more than can be numbered.' There would be a pardoning thought for every sin, and after all sins had been forgiven, there would be 'mult.i.tudes of redemptions' still available for penitent souls.

There is but one thing that limits the divine pardon, and that is continuous rejection of it.

Whoever seeks to be pardoned _is_ pardoned.

III. The manner of the divine forgiveness.