SERMON XXI.

THE ISRAELITES AT BOCHIM.

JUDGES ii. 4, 5.

And it came to pass, when the Angel of the Lord spake these ords unto all the children of Israel, that the people lift up their voice and wept. And they called the name of that place Bochim; and they sacrificed there unto the Lord.

"ALL Scripture is given by inspiration of God, and is profitable." The account of the ancient Israelites is particularly so. In this people we have a faithful picture of man, his fickleness and folly: in the Lord's dealings with them, we have illus trious proof of his Wisdom, Holiness, Mercy, and Truth. In their sins we see our own: in their judg ments we are warned; in their deliverances we are encouraged their whole history is "written for our admonition," and is "profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works."

Observe, from the text-The ASSEMBLY convened -The MESSENGER employed-The ADDRESS delivered-And the EFFECT produced,

I. The ASSEMBLY convened: "All the children of Israel."

This is probably to be understood with some limitation. The phrase is often used when the elders of the several tribes are intended, as they were the representatives of the whole body. But here were more than the elders. Though not all the people, a very large company were collected; and most likely for the purpose of religious worship at Shiloh, as there the tabernacle was erected, and there the chosen tribes were appointed to meet. It was well, however, that they were assembled. The occurrence which took place appears to have been unexpected; but it was most salutary, both in its present and future result.

And let us be thankful that we are met on this occasion. Divine worship is not instituted without reason; nor is it attended, with a serious mind and devotional spirit, without great personal advantage. Our characters are various, our wants are numerous, our motives are known only to Him who searches the heart; but the object which we avow is the worship of the Most High. We have withdrawn from the world, and are thus assembled, in obedience to the authority of God, in hope of his presence, and in humble desire of his blessing. He hath promised"In all places where I record my name, I will come unto thee, and I will bless thee." This promise is enlarged by the declaration of the Saviour" Where two or three are gathered together in my name, there am I in the midst of them."- And is he not faithful to his word? Thousands have found him faithful, and have enjoyed times of refreshing from the presence of the Lord: by waiting on him their strength has been renewed, and he has made them joyful in the house of prayer. In this house may He meet with

Ex. xx. 24; Matt. xviii, 20,

us, reveal his mercy, exert his power, and bestow his grace!-Observe,

II. The MESSENGER employed: "The Angel of the Lord."

Moses was a messenger to the children of Israel, Joshua also, Elijah, and many others but a much greater than these was here, a special, a heavenly Messenger.

It is the concurrent opinion of the best commentators that this was not a created angel, but "the Angel of the Covenant," the Son of God himself. It is certain he did frequently appear in visible form under the Old Testament dispensation; as to Abraham on mount Moriah, to Moses at the bush, and to Joshua at the borders of Jericho. The language also used, in the former verses, is highly favourable to this sentiment, and seems indeed to confirm it; for who but the Lord of angels could say " I made you to go up out of Egypt; and I said, I will never break my covenant with you?"

But this "Angel of the Lord" is said to "come up from Gilgal to Bochim." In what sense is this to be understood? Gilgal, it will be remembered, was the scene of interesting transactions between the Lord and the Israelites. There stood the memorial of their deliverance at Jordan; and there was the solemn renewal of their covenant by circumcision, and keeping the passover; but since these transactions, they had revolted exceedingly. The Lord, therefore, in the riches of his mercy, again visits this people; and at Bochim revives the impressions which had been felt, and the resolutions which had been formed, at Gilgal.

Here then was a large assembly, and the most exalted Messenger employed to address them;-the same, brethren, who in his word addresses you. When we preach, you hear the voice of a man of infirmities similar to your own; but the message is the word

of God. What we deliver in his name, and according to his revealed truth, is sanctioned with-"Thus saith the Lord!" We arrogate nothing to ourselves: it would ill becomes us, but we may be allowed to magnify our office:" as Christian ministers, therefore, we address you in the name of Christ; we come to you as his servants, and on business which he appoints: "as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God." Let it be impressed on the mind, as a truth of solemn importance, that when assembled as at this hour, God is the acknowledged object of your worshipGod is the author of his own word. God is present in his ordinances-God speaks by his messengers, and demands your devout attention, your humble faith, your submissive and obedient compliance with his truth.-Observe,

III. The ADDRESS delivered.

This we have in the three preceding verses, which are highly interesting: "And an Angel of the Lord came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you. And you shall make no league with the inhabitants of this land; you shall throw down their altars; but ye have not obeyed my voice; why have ye done this? Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you. In these verses several things are observable, and they apply with much propriety to ourselves.

Here is, first, a statement of what the Lord had done for this people:" I made you to go up out of Egypt;" that land of slavery, that scene of degradation and toil, "and have brought you unto the land which I sware unto your fathers." This was the com

pletion of his work. He did not begin to deliver, and then fail of his purpose; he did not leave them in the wilderness, but watched over them with tender solicitude, and put them in actual possession of the promised land. It was a proof of the exceeding greatness of his power, and also of his faithfulness; for Canaan was the inheritance which he had engaged to give.

Next they are told what the Lord had promised to them: "I said, I will never break my covenant with you." Here was additional favour, and a solemn engagement of fidelity. He took the people whom he had rescued from thraldom, and brought into liberty, to be his peculiar charge, and to enjoy his distinguished affection. A copy of this engage ment we have in the promise to Abraham: "I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant; to be a God unto thee, and to thy seed after thee*." It had been well if their fidelity had resembled his; then would their peace have been as a river, and their prosperity permanent as a rock!

They are also reminded of what the Lord required of them: "Ye shall make no league with the inha, bitants of this land." Nothing could be more reas sonable than this injunction. The original inhabitants of Canaan were their enemies, and the enemies of their God; why then should they think of any league with them?" You shall throw down their altars. This was equally reasonable, for what had Israelites to do with idolatry? What had worshippers of the true God, a people who had Jehovah in covenant with them, to do with senseless idols, and with altars of iniquity and sin? One would naturally have expected their prompt and persevering com pliance.

* Gen. xvii. 7.