Part 8 (1/2)

But though the sin of Israel on this occasion was pardoned, and Moses ordered to lead them to Canaan, some temporal chastis.e.m.e.nts were inflicted to teach the evil of sin, and serve as a warning to others to keep themselves in the fear of G.o.d; of which Moses was notified when ordered to advance with the pardoned tribes? ”Nevertheless, in the day when I visit, I will visit their sin upon them. And the Lord plagued the people because they had made the calf which Aaron made.”

The manner in which this is mentioned, shows that their sin in that affair was forgiven, and only some lighter corrections ordered in consequence of it; which is common after sin is pardoned.

REFLEXIONS.

I. When we consider Moses pouring out his soul before G.o.d in behalf of an offending people, it should excite us, as there may be occasion, to go and do likewise.

Some pretend that prayer offered up for others, must be unavailing.

G.o.d, it is alleged, is immutable, not therefore to be moved to change his measures by a creature's cries. And prayer for others can have no tendency, it is said, to operate a change in them, so as to bring them into the way of mercy, and render them fit objects of it.

We would only observe in reply, that G.o.d hath made it our duty to ”pray one for another,” * And scripture abounds with records of the prevalence of such intercessions. We have a striking influence in our subject--Moses prayed for Israel and was heard--”The Lord hearkened unto me at that time also.” It doth not appear that Israel joined with Moses in his pleadings at the throne of grace on this occasion. Moses went up into the mount, leaving Israel on the plain below--”I will go up unto the Lord; peradventure I shall make an atonement for your sin.

And Moses returned unto the Lord,” and pleaded in their behalf. By his individual power, he seems to have prevailed. This is only one instance out of many which might be adduced from the history of the saints--of this saint in particular. Yea, there seems to have been such power in the pleadings of this man of G.o.d, _while praying for others_, that when G.o.d would enter into judgment with them, Moses must be prevailed with to hold his peace, and not pray for them! ”The Lord spake unto me saying, I have seen this people, and behold it is a stiff necked people. _Let me alone_ that I may destroy them--_and I will make of thee a nation mightier and greater than they_.” Let me alone! As though G.o.d could not destroy them without Moses' consent!-- And I will make of thee a nation mightier and greater than they! As though Moses must be bribed to silence, ere judgment could proceed against them!

* James v. 16.

This representation is not to be received without restriction; but we may safely infer that ”the effectual fervent prayer of a righteous man availeth much”--that it often draws down blessings from above on those who deserve no good.

This should encourage us to wrestle with G.o.d in prayer, for the effusions of his grace on those who deserve judgment without mercy, and who might receive it from the righteous sovereign, did the righteous hold their peace, and ”let him alone.”

II. When we witness this holy many [sic] praying _to be blotted out of G.o.d's book which he had written_, it should remind us of our state as sinners whose only hope is mercy. ”Moses' was faithful in all G.o.d's house.” His attainments in the divine life were scarcely equaled; yet must have perished forever had forgiving grace been denied him. He knew his state; and a view of Israel's danger called home his thoughts and led him to implore divine mercy for himself, though he should fail to obtain it for an ungrateful people. ”Oh! forgive the sin of this people, but if not, forgive my sin--pardoning grace is all my dependence--hope would fail should it be denied me.”

If Moses was thus conscious of guilt, who can say ”I have made my heart clean, I am pure from my sin?--O Lord, enter not into judgment with thy servant; for in thy sight shall no man living be justified-- there is not a just man upon earth, who doeth good and sinneth not.”

While praying for others, it ill becomes us to forget ourselves.

Are we by office appointed to ask mercy for others and bear them on our hearts before G.o.d? We must not therefore conclude that mercy is not necessary for us. Like the high priests of old, ”We must offer, first for own sins, and then for the people's.” There is only one intercessor to whom this is needless.

Witnessing the sin and danger of others, should stir us up to the duty, as it did this leader of Israel. While crying to G.o.d for others, we must beware wrapping up ourselves in fancied purity. To this we are tempted by a view of greater sins in others, which serve as a foil to act off our fancied goodness; and especially by the knowledge of certain great sins in others, of which we know ourselves to be clear.

Some in Moses' situation, would doubtless have adopted that language --”G.o.d I thank thee that I am not as other men are--not as this people.” Very different was the effect it had on him--it reminded him of his sins, and led him to cry for mercy.

It is of vast importance that we know ourselves--if we attain this knowledge, from sense of demerit, we shall add to our prayers for others, _but if not, blot me, I pray thee out of thy book which thou hast written_.

III. If we do not mistake the sense of the text, the strange doctrine exploded in the beginning of this discourse, finds no support in it.

And surely the doctrine which reason rejects cannot be supported by revelation. Reason directs us to pursue that line of conduct which will be most for our advantage taking the whole term of our existence into the account. And revelation doth the same--”in keeping G.o.d's commandments there is great reward.” If we look through the holy scriptures we shall find abundant rewards annexed to every requirement. The idea that despising the promises, and being willing to renounce the desire and hope of them, should be made a condition of receiving them, is pitiable weakness and absurdity.

Quite a different spirit is displayed in the history of the saints, whom we are directed to follow. All the worthies of old ”died in faith not having received the promises, but seen them afar off.”--The renowned leader of Israel ”had respect to the recompense of reward”

--yea, ”the captain of our salvation,” the divine son of Mary, ”for the joy that was set before him, endured the cross, despising the shame.” *

* Hebrews xi. 26, xii. 2.

Here the way of duty requires self denials. The good man is often called to take up his cross; but the rewards which follow are constantly held up to view, in revelation, as infinitely surpa.s.sing the losses and sufferings of the present life. ”Blessed are ye when men shall revile and persecute you, and say all manner of evil against you falsely for my sake: Rejoice and be exceeding glad; for great is your reward in heaven.” Every one who forsaketh worldly advantages, out of regard to G.o.d, will ”receive an hundred fold reward, and inherit eternal life.”

This was made known to the primitive Christians. Therefore their fort.i.tude and zeal to do and suffer in the cause of G.o.d--”Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.--I reckon the sufferings of the present time, not worthy to be compared with the glory which shall be revealed in us.”

Totally groundless and unjust, was that charge--”I knew thee that thou art an hard man.” We serve a just, a kind, a good master. Even a cup of cold water, given, out of love to him, will in no wise go unrewarded--he asks no sacrifice of us for nought. Much less that we would sacrifice ourselves, and be castaways. ”Those who honor him, he will honor.”