I. When we consider Moses pouring out his soul before God 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.
God, 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 God 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 God, _while praying for
others_, that when God 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 God 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 God 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
God'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 God'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 God? 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 God 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
--"God 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 God'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 surpassing
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 God, will "receive an hundred fold reward, and
inherit eternal life."
This was made known to the primitive Christians. Therefore their
fortitude and zeal to do and suffer in the cause of God--"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."
The slaves of Satan are repaid with misery; but not so the servants of
God. "He is not unrighteous to forget our labor of love." These things
are revealed for our encouragement and support. Yea, God hath "given
us exceeding great and precious promises; that by these we might be
partakers of the divine nature--let us therefore be steadfast,
unmoveable, always abounding in the work of the Lord, for as much as
we know that our labor is not in vain in the Lord."
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