moment. Let the temptation be only strong enough ; let it only be clearly more to our advantage at the moment when we are assailed to yield than to resist, and the " cunning bosom sin " (George Herbert) will " blow away " all that " array " of" fences" which worldly wisdom has set around our actions. Nothing bat the rooted conviction, " Thou God seest me;" nothing but the question, "How can I do this great wickedness and sin against God?" will be powerful enough to defeat the assaults of sin in cases of secret overwhelming temptation. If that is not motive strong enough, nothing will be. Had the Israelites omitted to fence themselves with the protection of God's covenant, their prudence would not have availed them against the overwhelming numbers of their adversaries. But confidence that they were in the keeping of a higher power led them to consecrate themselves first to God, and then to go out to battle against His enemies and theirs. 3. Not to neglect our duty for fear of consequences. No one could have been under a greater temptation to do this than Joshua. By his obedience he was placing himself and his people in a position of the most imminent peril. Yet we hear of no hesitation. He does what he onght to do as a matter of course. Faith is weaker with tho great mass of professing Christians than it was with Joshua. Both in public and private affairs men continnally pleacl the urgency of the case as au excuse for a slight dereliction of duty. This is the case (a) in affairs of State. And this is especially the case when the cluty is what is (though erroneously) called a religious duty. Thus in India, some years ago, our missionaries were discouraged in their efforts, because it was supposed that British authority would be endangered by their successes. The opium traffic, above referred to, is defended on the ground of the evils to India which would result from a :financial deficit. We sometimes hear "British interests" put above duty. Yet without attempting to decide whether this has been so in any given case, the broad general principle must be la.id down that no fear of consequences to our vast and most valuable power ought to induce ns, as a nation, to take one single step that cannot be defended on the grounds of abstract justice. We may be certain that in the long run the most con- scientious policy will be the most advantageous. Yet even if not, "let ju..stico ho done;though the heavens should fall." We find the same tendency at work (b) in the affairs of the Charch; Those who are in high office in the Church often display over-timidity from the sense of the grave responsibility that action throws upon them. Nor should such II sense of responsibility be absent. Yet where duty is clear there is no respon~ibility at all. Consequences in such o, case should not be weighed. They may sometimes-though not so often as is supposed-serve to help in the decision where duty lies. But they cannot be pleo.ded as an excuse for neglecting duty. Lastly (c), we come to the case of private persons, and we find the same tendency at work. The tradesman or professional man adopts the com- mercial morality of his fellows, whether it be right or wrong, and says that he shall be ruined if he does not. Let him take example by Joshua. IV. THE SOLEMN RENEWAL OF THE COVENANT WAS A RENEWAL OF ITS RESPONSI- BILITIES AND BLESSINGS. The covenant of circumcision had its spiritual mean- ing, which Moses as well as St. Paul pointed. " Circumcise therefore the foreskin of your head." 1. It was a covenant of mortification. It implied the restraint of the lusts of the flesh by a painful process. This is to be the Christian's daily work. In the place of comfort, luxury, and ease, we are to be the disciples of Him who "had not where to lay bis head." The promptings of our lower nature are con- stantly to be kept in check. Strict and severe moderation in all allowed comiorts is our duty. Even our leisure and our recreations must often be broken in upon by the thought of the needs of those for whom Christ died, and for whom He would have us live. " Christ suffered for us, leaving us an example that ye should follow his steps." The Christian life, therefore, is incompatible with self-indulgence. 2. It was a covenant of warfare. The covenant was solemnly renewed on. the entrance into the promised land. But it was understood that, before the blessmgs of that land oould be enjoyed, every nation that inhabited it must be extirpated, In like manner the Christian is pledged to an unceasing warfare with sin. 84 THE BOOK OF JOSHUA. [cH. V, 1-9,
8. The covenam.t, once broken, could be renewed when the Israelites were willing to 1·enew it . . A?d so ~t is with the Christian. He may cast himself out of the favour of G?d by his disobe~1ence. But God yeal'Ils after him, and, e.s in the pe.re.ble of tho prodige.l son, sees h~~ when "yet a great we.y off," e.nd runs to meet him. Only there ~~s~ be _the_ willin~ess to end~·e the restraints of the covenant. The step to reconciliat10n 1s circumc1S1on. That 1s, we cannot be reconciled to God until we he.ve sincerely resolved to "mortify and kill all vices·" to live a ho.rd and self. denying life; to be we.tchful against t.he flesh and its tyre.nny, o.nd to devote our- selves heart and soul to the service of our Master, with all its grievous restraints upon self-pleasing and self-interest. 4. The 1·encwal of the covenant removed the reproach of Egypt. The Scrip- tures of both the Old and New Testament are full of God's mercy to penitent sinners. "_Is Ephraim my dear son ? Is he a pleasant child? For since I spake against him I do earnestly remember him still" (Jer. xxxi. 20). "Bring forth the best robe, and put it on him: . . . for this my son was dead, and is alive again; he was lost, and is found" (Luke xv. 22-24). The past is forgotten when the sinner turns to God. "Their sins and iniquities will I remember no more." "Ye were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls,. (1 Pet. ii 25. See also 2 Cor, v. 17-21; Eph. ii. 1-6, &c.). We may approach God in all confidence as our loving Father (Eph. ii. 18; iii. 12) ; not from any trust in our own merits, but because we are " accepted in the beloved" (Eph. i 6).