Chapter III: Part 3

By "doing the law," no more is intended than acting sincerely, according to the light imparted. Perfect obedience is not attainable by imperfect creatures--cannot therefore be here intended by the apostle. His evident meaning is, that sincerity is accepted of God, and rewarded with the rewards of grace, and equally of the Gentile, as of the Jew; _for there is no respect of persons with God_.

Adults, privileged with gospel light, must believe and obey the gospel. To them is that declaration addressed--"He that believeth and is baptized shall be saved; but he that believeth not shall be damned." This hath no relation to those who have not the means of faith. "What the law saith, it saith to those who are under it." The same is true of the gospel.

The equal justice of God in giving to every one according to his works, or to his improvement of talents, is the spirit of the text and context, and of many other scriptures. Yea, this one of those great truths which are borne on the face of revelation--"If ye call on the Father, who, _without respect of persons_, judgeth every man according to his works, pass the time of your sojourning here in fear."

Some objections to the preceding definition of divine impartiality are subjoined, with very brief replies.

It is said "We must be born again or we cannot see the kingdom of God," and regeneration is the work of God, or effect of divine influence.

That necessary change, is indeed the work of God, but not to the exclusion of human cooperation. The holy spirit strives with all who have the means of grace. None are wholly destitute of supernal influences--of awakenings and convictions, or devoid of power to cherish or to resist them. This is intimated in the warnings to beware of grieving or quenching the spirit. Could men only oppose divine influence in renovation, they would never be exhorted of God "to make themselves new hearts, and turn themselves that they may live." *

* Ezekiel xviii. 31.

But natural men are said to be "dead in sin"--and can the dead do aught which tends to their own resurrection?

The renewed are said to be "dead to sin"--Can they do nothing which tends to wickedness?+ Metaphors must be understood with latitude. We should involve ourselves in many absurdities, by always adhering to the literal sense of those used in scripture. Were we to adhere in all cases to the literal sense, we should believe Christ to be a rock, a door, a vine, and receive the Romish doctrine of transubstantiation.

+Romans vi. 2. 11.

But is not "every imagination of the thoughts of sinners hearts," said in scripture to "be only evil continually?"

Such is said to have been the state of antediluvian sinners, when the spirit had ceased to strive with them, agreeably to the threatening.*

* Genesis vi. 3.

It is a representation of the last grade of human depravity; but not applicable to every natural man. Those who are unrenewed are not all equally depraved. Some "are not far from the kingdom of God."--In some are things lovely in the Savior's eyes. "Then Jesus, beholding him, loved him." +

+ Mark xii. 24. x. 21.

It is further asked, Whether every motion toward a return to God, is not the effect of divine influence? And whether divine influence doth not necessarily produce effect?--We answer,

To suppose man not capable of acting, but only of being acted on, or acted with, is to exculpate his enmity against God, and opposition to his law and gospel. To suppose his enmity and opposition to be the effect of divine influence, is to excuse them. Blame rests with the efficient. The creature cannot be culpable, because he is what God made him; or while he remains what he was made of God. To denominate either temper or conduct morally good or evil, consent is necessary, to suppose consent, in the creature, to be the effect of almighty power operating upon it, nullifies it to the creature, in a moral view. The work of God cannot be the sin, or holiness, of the creature.

But depravity and wickedness are wrong, and criminal, apart from all consideration of their source--they are so in themselves.

They cannot therefore be from God, but must have some other source. The creature which vitiates another, is viewed as culpable, though it only tempts to wickedness, which is all a creature can do to vitiate another, and leaves the tempted ability to retain integrity; what must then be our views of a being whom we conceive to produce the same effect _by an exertion of Almighty power_?--"God cannot be tempted with evil, neither tempteth he any man," Is it then supposeable that he can produce it by direct efficiency?

But suppose him to produce it, Suppose it to derive immediately from him. Is its nature altered? Is it less criminal or odious?

God forbid that we should make the supposition! It is a compound of absurdity and blasphemy! As well may we suppose the sun to diffuse darkness! They "trusted in lying words, who said of old, We are delivered to do abominations." We fear the Lord; "and will ascribe righteousness to our Maker."

But doth not God choose some to eternal life, and to this end bring them into his kingdom, and leave others to perish in their sins?

God chooseth those who hear his voice, and cherish the divine influences, and leaves those who refuse his grace and grieve his spirit. "Behold, I stand at the door and knock; _if any man hear my voice, and open the door_, I will come in to him, and sup with him, and he with me. Every one that asketh receiveth; hath that seeketh, findeth; and to him that knocked it is opened," Asking is antecedent to receiving; seeking, to finding; and knocking is the work of those yet without. When trembling, astonished Saul, of Tarsus enquired, "Lord, what wilt thou have me to do?" he was directed by one sent of Christ--"The Lord said to Annanias, Arise--go--enquire--for one called Saul of Tarsus: _For, behold, he prayeth_."

It is further asked, Whether God doth not act as a sovereign, in his choice of those whom he sanctifies and saves?

God acts as a wise and impartial sovereign. God is not a sovereign in the sense in which most earthly monarchs are so. Whim, caprice, passion, prejudice often influence their preferences of some to others. Not so the divine sovereign. There are reasons for all his discriminations. They may be veiled at present from our view; but will one day appear--"The day will declare them," and justify God in them.*

*1 Corinthians iii. 13.

But the elect, it is said, "are chosen from the foundations of the world; before they have done either good or evil."

Election is indeed, "according to foreknowledge." "Whom God did foreknow, he also did predestinate to be conformed to the image of his Son."

But God could not foreknow, say some, how a free moral agent would act, unless he had first determined how he should act!

_A free moral agent, all whose volitions and actions, are fixed by an immutable decree_! We are ignorant how God knows, or how he foreknows. Perhaps past and future relate only to creatures, Every thing may be present to the divine mind--with God there may be _an eternal Now_. "Beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day." Much which is known to us, is locked up from creatures below us--they can form no ideas about it. Still less do we know of God, or the manner of the divine perceptions. The distance between God and us, is infinitely greater than between us and creatures of the lowest grade. It is therefore impossible for us to make deductions from the divine perceptions, or determine any thing about them. When tempted to it we should remember the caution given by Zophar,--"Canst thou by searching find out God? Canst thou find out the Almighty to perfection? It is high as heaven; what canst thou do? deeper than hell; what canst thou know?" *

* Job xi. 7, 8.

But as the whole human race are sinners, deserving only of punishment, is not God at liberty to choose from among them, whom he pleaseth to sanctify and save, and pass by, and leave whom he pleaseth, to punish in their sins?

We have no claim on divine justice. All mankind might have been left to perish. But they are not thus left of God, He hath found a ransom; and offers salvation to all. No differences will be eventually made among men without reasons. And the reasons will be in them--_For there is no respect of persons with God_.

But suppose two persons to be equally guilty and deserving of condemnation, may not God make one of them a vessel of mercy, and the other a vessel of wrath? Would the latter have occasion to complain? Or could injustice be charged on God?

We should not dare to charge him with injustice, did we know such a case to happen--neither do we presume to determine what God hath aright to do. But we are sure that no such case ever will happen--that God will not make an eventual difference in those who are alike, for _there is no respect of persons with God_.

Some may find mercy who may appear to us less guilty than some others who may perish in their sins. But it belongs not to us to estimate comparative guilt. It requires omniscience. "The judge of all the earth will do right."

INFERENCES

Mankind are here on trial. Different talents are committed to them. God acts as a sovereign in apportioning betrustments, and will observe exact impartiality in adjusting retributions.

The idea of talents implies ability to improve them. Gospel applications speak such to be our state--they are adopted to no other state.

The fatalist, and those who conceive every human volition and action to be the effect of divine agency, have no rational motive, to do, or suffer for religion. "Let us eat and drink, for tomorrow we die."

However we may amuse ourselves with idle speculations, this life is approbation season.--Our use or abuse of the talents we possess will determine us to happiness, or misery, honor or infamy.

"All have sinned, and are guilty before God--In his sight shall no man living be justified"--our sole desert is punishment. But God hath had mercy on us--provided a Savior, and offers us salvation. The offer is universal--"Whosoever will let him come."

That _there is no respect of persons with God_, is alike the dictate of reason and revelation, We have only to act with integrity before God, relying, on his grace in Christ, and his grace will be sufficient for us.

The man who had the one talent, neglected it, under pretence that he served a hard master, who required things unreasonable and impossible --he was condemned; but _only_ for neglecting the talent which he possessed.

It is required of a man according to that which he hath--this he can render--the neglect will be fatal. We must all appear before the judgment seat of Christ, that we may receive the deeds done in the body, according to that which we have done, whether good or bad. For God will bring every work into judgment, with every secret thing, whether it be good or evil.

An unseen hand is constantly writing down our volitions and actions, to be reserved to judgment. Ere long the books will be opened, which will open every heart, and life. Not a circumstance which goes to constitute a state of trial, will be omitted--all will be brought into the reckoning, and serve to determine our eternal state.

That state will be determined by the use which we shall have made of life, and the advantages which we enjoyed in it. The divine impartiality will then appear--"The ungodly will be convinced of their ungodly deeds--and of their hard speeches, which they have spoken against God." None will complain of injustice--none of the condemned pretend that they receive aught, which others circumstanced as they were, and acting as they acted, would not have received from the hand that made them. "Every mouth will be stopped."

This, fellow mortals is our seed time for eternity. "Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also of the Lord, whether he be bond or free--every man shall receive his own reward, according to his own labor."

Not only the state into which we are to enter at death, but the rank we are to hold in it depend on present improvement. All the sanctified will be saved; all who die unrenewed will be damned. But there will be different grades, both in the upper and lower worlds. Of the saints, some "will be scarcely saved." To others "will be ministered an abundant entrance into the kingdom of Christ." There are also greatest and least in the kingdom of heaven. And among those exiled the world of light, differences will be made, suited to the different degrees of criminality. Capernaum will receive a more intolerable doom than Sodom.*

* Matthew xi. 23, 24.

All these discriminations will be built on the present life, and rise out of it. This will be so abundantly manifested, "when God shall judge the world in righteousness," that an assembled universe will confess, That _there is no respect of persons with God_.

* * * * * *

SERMON VII.

Moses' Prayer to be blotted out of God's Book.

Exodus xxxii. 31, 32.

"And Moses returned unto the Lord and said, 'Oh! this people have made them gods of gold. Yet now, if thou wilt, forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written.'"

This is one of the most difficult passages in the holy scriptures. Many haven attempted to explain it, and in our apprehension, failed in the attempt. Some will entertain like opinion of the following. Perhaps justly. We are no less fallible than others.

In matters which have engaged the attention of the learned, and in which they have differed, assurance is not perhaps to be expected. But as we are forbidden to call any man master, we have ventured to judge for ourselves respecting the meaning of the text, and now lay before the reader the result of our attention to it; not wishing to obtrude our opinion upon him; but leaving him to form his own as he may find occasion.

Some suppose that a person must be willing to be damned for the glory of God, or he cannot be saved; and this scripture hath been alleged in proof. After a few observations, _to shew that the supposition is erroneous and absurd; we shall exhibit the various constructions which have been put on the text, by several expositors; then give our own sense of it; and close with a few reflections_.

The supposition that man must be willing to be damned, in order to be saved, is in our apprehension, erroneous and absurd. It supposes a desire of God's favor to be an unpardonable offence; and a contempt of it a recommendation to his regard! It supposes that God will banish those from his presence who long for it; and bring those to dwell in it who do not desire it! A supposition, which, in our view, carries its own confutation in it. For the all important inquiry is, confessedly, how to obtain salvation? The solution which the supposition exhibits, is this, _by being willing not to obtain it_!

God cannot issue an order, making it the duty of man to be willing to be damned. To be willing to be damned, implies a willingness to disobey God, refuse his grace, and continue in unbelief and impenitence! Should we suppose it possible for God to issue the order, obedience would be impossible, and equally to those of every character. The hardened sinner, cannot be thought capable of love to God, which will dispose him to suffer eternally for God's glory. He may do that which will occasion eternal sufferings, but not out of obedience to God--not with design to glorify him.

Neither can the awakened sinner be considered as the subject of such love of God. They see indeed the evil. Awakened Sinners are not lovers of God. They see indeed the evil of sin, and are sensible of its demerit? that they deserve destruction. But this doth not reconcile them to destruction, and make them willing to receive it. They tremble at the thoughts of it, strive against sin, and cry after deliverance. Were they willing to be damned, they would not be afraid of being damned, or seek in anyway to avoid it.

It is equally impossible for the saint to be reconciled to damnation as will appear, by considering what it implies. It implies the total loss of the divine image, and banishment from the divine presence and favor! It implies being given up to the power of apostate spirits, and consigned to the same dreary dungeon of despair and horror, which is prepared for them! It implies being doomed to welter in woe unutterable, blaspheming God, and execrating the creatures of God, "world without end!"

When people pretend that they are willing to be damned for the glory of God, they "know--not what they say nor whereof they affirm." They leave out the principal ingredients of that dreadful state. Bid they take them into the account, they would perceive the impossibility of the thing. To suppose it required is to blaspheme God--to pretend that man can submit to it, is to belie human nature--to conceive that a child of God can reconcile himself to it, is to subvert every just idea of true religion. To require it, God must deny himself! To consent to it, man must consent to become an infernal! The statement of the case is a refutation of the scheme.

But if God's glory requires it, will not this reconcile the good and gain their consent?

God's glory doth not--cannot require it. "The spirit of the Lord is not straightened." Human guilt and misery are not necessary to God's honor.

It is necessary that divine justice should be exercised on those who refuse divine grace; but not necessary that men should refuse divine grace. "As I live, saith the Lord God. I have no pleasure in the death of the wicked; but that the wicked turn from his way and live."

Such is the language of revelation; and the measures which God hath adopted relative to our guilty race speak the same language. He hath provided a city of refuge, and urges the guilty to "turn to the strong hold."--He weeps over obstinate sinners who refuse his grace? "How shall I give thee up? How shall I deliver thee?" But rejoiceth over the penitent, as the father rejoiced over the returning prodigal.

God would not have provided a Savior, and made indiscriminate offers of pardon and peace had he chosen the destruction of sinners, and had their ruin been necessary to his honor. But God hath done these things, and manifested his merciful disposition toward mankind.

We have no need to "do evil that good may come. Our unrighteousness is not necessary to commend the righteousness of God."

How then, are we to understand the prayer of Moses, placed at the head of this discourse--_blot me, I pray that, out of thy book which than hast written_?

As this is one of the principal passages of scripture which are adduced to support the sentiment we have exploded, a few things may be premised, before we attempt to explain it.

I. Should it be admitted that Moses here imprecated utter destruction on himself, it could not be alleged as a precept given to direct others, but only as a solitary incident, in the history of a saint, who was then compassed with infirmity. And where is the human character without a shade? This same Moses neglected to circumcise his children--broke the tables of God's law--spake unadvisedly with his lips--yea, committed such offences against God, that he was doomed to die short of Canaan, in common with rebellious Israel.

II. The time--in which it hath been particularly insisted that a person must be willing to be damned for God's glory, is at his entrance on a slate of grace; but Moses had been consecrated to the service of God long before he made this prayer. Nothing, therefore respecting the temper of those under the preparatory influences of the spirit can be argued from it.

III. Should we grant that Moses here imprecated on himself the greatest evil, a sense of other people's sins, and not a sense of his own sins, was the occasion. But,

IV. No sufferings of his could have been advantageous to others, had be submitted to them for their sake. Had he consented to have been a castaway--to have become an infernal, as we have seen implied in damnation, this would not have brought salvation to Israel. Moses' hatred of God, and his sufferings and blasphemies, would not have atoned for the sins of his people, or tended in any degree to turn away the wrath of God from them.

It seems surprizing that the whole train of expositors should consider this good man as imprecating evil on himself for the good of others, when it is obvious that others could not have been benefited by it. For though expositors differ respecting the magnitude of the evil, they seem to agree that he did wish evil to himself, and pray that he might suffer for his people! We have seen no expositor who is an exception.

But let us attend to the prayer. _Oh! this people have sinned a great sin; yet now, if thou will, forgive their sin; and if not, blot me, I prey thee, out of thy book_.

We know the occasion. Israel had fallen into idolatry while Moses was on the mount--had made an idol, and bowed in adoration before it. God told Moses what they had done--threatened to destroy them--excused Moses from praying for them, which had before been his duty, and promised to reward his faithfulness among so perverse a people, if he would now "hold his peace, and let God alone to destroy them." But Moses preferred the good of Israel to the aggrandisement of his own family, earnestly commended them to the divine mercy, and obtained the forgiveness of their sin--"The Lord repented of the evil which he thought to do unto them." But he gave at that time no intimation of his merciful purpose toward them.

When Moses came down and found the congregation holding a feast to their idol, he was filled with grief and indignation; and took measures immediately to punish their sin and bring them to repentance. He first destroyed their idol and then about three thousands of the idolaters, by the sword of Levi, who at his call, ranged themselves on the Lord's side. The next day, fearing that God would exterminate the nation, agreeably to his threatening, Moses gathered the tribes, set their sin before them, and told them that he would return to the divine presence and plead for them, though he knew not that God would hear him. "Ye have sinned a great sin; and now I will go up unto the Lord; _peradventure_ I shall make an atonement for your sin. _And Moses returned unto the Lord and said, Oh! this people have sinned a great sin, and have made them gods of gold. Yet, now, if thou wilt, forgive their sin; and if not blot me, I pray thee, out of thy book which thou hast written_."

Moses meaning, while praying for Israel, is obvious; but the petition offered up for himself is not equally so--_blot me, I pray thee, out of thy book_.

Four different constructions have been put on the is prayer--Some consider Moses as imprecating damnation on himself, for the good of his people--Some as praying for annihilation, that they might find mercy--Some as asking God that he might die with them, if they should die in the wilderness--Others, that his name might be blotted out of the page of history, and his memory perish, should Israel be destroyed and not reach the promised land.

"Blot me" (saith Mr. Cruden) "out of thy book of life--out of the catalogue, or number of those that shall be saved--wherein Moses does not express what he thought might be done, but rather wisheth, if it were possible, that God would accept of him as a sacrifice in their stead, and by his destruction and annihilation, prevent so great a mischief to them." *

* Vid. Concordance, under BLOT.

Docr. S. Clark expresseth his sense of the passage to nearly the same effect.

Did Moses then ask to be made an expiatory sacrifice for the sin of Israel! Or did he solemnly ask of God what he knew to be so unreasonable that it could not be granted!

There is no hint in the account given of this affair, that Moses entertained a thought of being accepted in Israel's stead. He did not ask to suffer _that they might escape_--he prayed _to be blotted out of God's book_, if his people could not be forgiven--_If thou wilt, forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written_.

Mr. Pool considers Moses as praying to be annihilated that Israel might be pardoned! "Blot me out of the book of life--out of the catalogue, or number of those that shall be saved. I suppose Moses doth not wish his eternal damnation, because that state would imply both wickedness in himself and dishonor to God; but his annihilation, or utter lose of this life, and that to come, and all the happiness of both of them. Nor doth Moses simply desire this, but only comparatively expresseth his singular zeal for God's glory, and charity to his people; suggesting that the very thoughts of the destruction of God's people, and the reproach and blasphemy which would be cast upon God by means thereof, were so intolerable to him, that he rather wished, if it were possible, that God would accept him as a sacrifice in their stead, and by his utter destruction prevent so great a mischief." *

* Vid. Pool in locum.

Could the learned and judicious Mr. Pool seriously believe that inspired Moses prayed for annihilation! Or consider him as entertaining a suspicion that a soul could cease to exist! Or could he conceive him as deliberately asking of God to make him an expiatory sacrifice! Or harboring a thought that the sin of his people might be atoned by his being blotted out from among God's works!--Strange!

Mr. Henry considers Moses as praying to die with Israel, if they must die in the wilderness.--"If they must be cut off, let me be cut off with them--let not the land of promise be mine by survivorship. God had told Moses, that if he would not interpose, he would make him a great nation--No said Moses, I am so far from desiring to see my name and family, built on the ruins of Israel, that I choose rather to die with them." *

* Vid. Henry in loc.

If such is the spirit of this prayer, Moses does not appear resigned to the divine order, but rather peevish and fretful at the disappointment of his hope, which he had till then entertained. He had expected to lead Israel to the land of promise; if not indulged, seems not to have cared what became of himself or his family; and is thought here to address his maker, offering distinguishing favors to him, as Daniel did Belthazzar--"thy gifts be to thyself, and give thy rewards to another--I desire none of them for myself or mine--If Israel die in the wilderness, let me die with them"--From angry Jonah such a reply to the kind offers of a gracious God might not surprize us; but it was not to have been expected from the meekest of mankind. DOCT. HUNTER, in his biographical lectures, explodes this idea of Moses' asking to be damned for the salvation of Israel, and shews the absurdity of that construction of the text, but understands him as praying to die himself, before sentence should be executed on his people, if they were not pardoned. And in the declaration, _whosoever hath sinned against me, him will I blot out of my book_, he discovers an intimation, that that offending people should die short of the promised land! A discovery without a clew. This sin of Israel was pardoned. Sentence of death in the wilderness was occasioned by a subsequent act of rebellion, as will be shewn in the sequel.*

* Vid. Hunter's Lect. Vol. iv. Lect. iv

Mr. Fismin considers Moses as here praying to be blotted out of the page of history, if Israel were not pardoned; so that no record of his name, or the part which he had acted in the station assigned him, should he handed down to posterity. An exposition differing from the plain language of sacred history--_Blot me, I pray thee, out of thy book, which thou hast written_. The page of history is written by man.

Such are the constructions which have been put on this scripture. The considerations which have been suggested, oblige us to reject them all, as founded in mistake. Our sense of the passage, and the reasons, which in our apprehension, support it, will be the subject of another discourse.

* * * * * *

SERMON VIII.

Moses' Prayer to be blotted out of God's Book.

Exodus xxxii. 31, 32.

"And Moses returned unto the Lord and said. Oh! this people have sinned a great sin, and have made them gods of gold. Yet now, if thou--wilt, forgive their sin; and if not, blot me, I pray they, out of thy book which than hast written."

In the preceding discourse we endeavored to show that the idea of being willing to be damned for the glory of God is not found in the text--that the sentiment is erroneous and absurd--then adduced the constructions which have been put on the text by sundry expositors, and offered reasons which oblige us to reject them as misconstructions.

It remains, _to give our sense of the passage--the grounds on which it rests--and some reflections by way of improvement_.

As _to our sense of the passage_--We conceive these puzzling words of Moses to be no other than a prayer for himself--that his sins which might stand charged against him in the book of God, might _be blotted out_, however God might deal with Israel. "SINS are compared to debts, which are written in the creditor's book, and crossed, or blotted out, when paid.* Man's sins are written in the book of God's remembrance, or accounts; out of which all men shall be judged hereafter.+ And when sin is pardoned it is laid to be blotted out.++ And not to be found any more, though sought for." +++

* Matthew vi. 32. + Revelations xix. 12. ++ Isaiah xliv. 22. +++ Jeremiah l. 20.--Vid. Cruden's Concord. under BLOT.

When a debtor hath paid a debt, we are at no loss for his meaning, if he requests to be crossed, or blotted out of the creditor's book; nor would doubt arise should one to whom a debt was forgiven prefer like petition. "You will please to blot me out of your book."

Though Moses had taken no part in this sin of Israel. he knew himself a sinner; and when praying for others: it is not likely he would forget himself. The occasion would naturally suggest the value, yea the necessity of forgiveness, and dispose him to ask it of God. When others are punished, or but just escape punishment, we commonly look at home, and consider our own state; and if we see ourselves in danger, take measures to avoid it. To a sinner the only way of safety is, repairing to divine mercy, and obtaining a pardon. That Moses would be excited to this by a view of Israel, at this time, is a reasonable expectation.

That such was the purpose of Moses' prayer for himself is clearly indicated by the answer which was given to it--For the _blotting out of God's book_, is doubtless to be understood in the same sense in the prayer, and in the answer; and the latter explains the former.

_Oh! this people have sinned a great sin--Yet now, if thou wilt, forgive their sin; and if not_--if thou wilt not forgive their sin --_blot me, I pray thee, out of thy book, which thou hast written. And the Lord said unto Moses_, WHOSOEVER _hath sinned against me, HIM will I blot out of my book_: THEREFORE _now go lead the people unto the place of which I have spoken unto thee_.

The passage thus presented to our view, seems scarcely to need a comment; but such sad work hath been made of this text, and such strange conclusions been drawn from it that it may be proper to subjoin a few remarks.

That God had threatened to "destroy that people and blot out their name from under heaven"--that Moses had prayed for them--and that "the Lord had repented of the evil which he thought to do unto them" we have seen above. And here Moses is ordered to resume his march, and carry up the tribes to the promised land, and the reason is assigned-- "_whosoever_ hath sinned against me, him will I blot out of my book, _therefore_, now go lead the people to the place of which I have spoken unto thee."

When we thus view the subject can a doubt remain respecting the sense of this text? (But keeping in view the reason here assigned for the renewed order given to Moses to conduct the tribes to Canaan, namely, God's determination _to blot of his book--whosoever had sinned against him_, in this affair) let us try it in the different senses which have been put upon it.

I. We will suppose _blotting out of God's book_, to mean destroying soul and body in hell. The divine determination to shew no mercy to Israel, is then the reason assigned for the order here given to Moses. The prayer and answer stand thus--_Now if thou wilt, forgive this people_--Answer--_I will not hear thy prayer for them--no mercy shall be shewn them, but utter, eternal destruction be their portion_-- THEREFORE _now go lead them to the promised land_!

II. Suppose _blotting out of God's book_ to mean annihilation, and his answer to the prayer stands thus--_I will destroy this people, and blot them from among my works_--THEREFORE _go lead them to the place of which I have spoken unto thee_!

III. Suppose with Mr. Henry, and Doct. Hunter, that it is to be understood of destruction in the wilderness, and the answer stands thus--_My wrath shall wax hot against Israel and consume them--they shall all die in the wilderness_, THEREFORE, _now go lead them to Canaan_!

The whole people, save Moses and Joshua, seem to have participated in the revolt. We have no account of another exception; _and whosoever had sinned, God would blot out of his book_. Surely had either of these been the meaning of _blotting out of God's book_, it would not have been given as the reason for Moses' resuming his march and carrying up the tribes to the land of promise. Common sense revolts at the idea.

But if we understand _blotting out of God's book_ in the sense we have put upon it, we see at once the propriety of the order given to Moses, founded on this act of grace. God's having "repented of the evil which he thought to do unto them." If this is the meaning of the words, the answer to Moses' prayer amounts to this--"I have heard and hearkened to your prayer, and pardoned the sin of this people, proceed _therefore_ in your march, and lead them to the place of which I have spoken unto thee." The _therefore go now_, doth not surprize us. We see the order rise out of the divine purpose; but on any of the other constructions of the text, thwarts and contradicts it; or cannot surely be assigned as the reason of it. SEVERAL other considerations illustrate the subject, and confirm our construction of it.

When Moses returned to intercede for Israel, he certainly asked of God to pardon their sin. _Oh! this people have sinned a great sin, and have made them gods of gold--Yet now, if than wilt forgive their sin_ --That he was heard and obtained his request appears not only from the history contained in our context, but from Moses' rehearsal of it just before his death. He recounted the dealings of God with Israel, when taking his leave of them on the plains of Moab--In that valedictory discourse he reminded them of their sin on this occasion--of God's anger against them--his threatening to destroy them, and how he pleaded with God in their behalf, and the success which attended his intercessions for them--"I was afraid of the anger and hot displeasure wherewith the Lord was wroth with you, to destroy you, but _the Lord hearkened unto me at that time also_." *

* Deuteronomy ix. 19.

Sentence of death in the wilderness was afterwards denounced against those sinners, and executed upon them, but not to punish this sin; but the rebellion which was occasioned by the report made by the spies who were sent to search out the land. On that occasion Moses prayed fervently for his people, and not wholly without effect--God had threatened to "smite them with the pestilence, and disinherit them," but receded from his threatening through the prevalence of that intercessor in their behalf--"the Lord said I have pardoned according to thy word;" but at the same time, denounced an irrevokable sentence of death in the wilderness against those rebels. Then Moses was not ordered to "lead the people to the place of which God had spoken," but commanded to go back into the wilderness which they had parted--"turn you, and get ye into the wilderness by the way of the red sea." +

+ Numbers xiv.

At that time, the exception from the general sentence, was not in favor of Moses and Joshua, who had been on the mount, and taken no part in Israel's sin in making the golden calf, but in favor of Caleb and Joshua, who dissented from the report made by the other spies; though no intimation is given that Caleb was not with the people, and did not sin with them in the matter of the golden calf. There is therefore no doubt respecting the sin which shut that generation out of Canaan. Nor do we apprehend more occasion for doubt relative to the prayer of Moses, _to be blotted out of God's book_.

But though the sin of Israel on this occasion was pardoned, and Moses ordered to lead them to Canaan, some temporal chastisements were inflicted to teach the evil of sin, and serve as a warning to others to keep themselves in the fear of God; 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 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."

* * * * * *

SERMON IX.

St. Paul's Wish to be accursed from Christ.

Romans ix. 3

"For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh."

Few characters more remarkable than that of St. Paul, are to be found in history. He is introduced to our acquaintance on a tragical occasion--the martyrdom of Stephen, where he appears an accomplice with murderers--"he was standing by and consenting to his death, and kept the raiment of them that slew him."

The circumstances of Paul's conversion to Christianity were very remarkable, and afford strong evidence of its truth. He was not an ignorant youth, who could be easily deluded. He had all the advantages of education which that enlightened age afforded. He was born indeed at Tarsus, a city of Cilicia; but sent to Jerusalem for an education, and "brought up at the feet of Gamaliel," a famous Jewish Rabbi, who is said to have been many years president of the Sanhedrin; and renowned for wisdom and erudition.

Paul's mind was not only early imbued with general science, but he was particularly instructed in the Jews' religion, and became a zealous member of the pharisaic sect--verily believed the truth to be with them--thought it to be his duty to inculcate their sentiments, both scriptural and traditionary, and oppose all who did not fall in with their views, and help to increase their influence, and spread their principles. Therefore his hatred of Christianity, and determination to destroy it from its foundation--Therefore his implacable aversion to Christians, and unwearied endeavors to reduce them from the faith, or compel them to blaspheme, or where he failed in those attempts, to destroy them from the earth.

But lo! the triumphs of divine grace! This arch enemy, while pursuing the followers of the Lamb, even to strange cities, is met by the glorified redeemer, while on his way to Damascus, whither he was going, "breathing out threatenings and slaughter against the disciples!" Arrested in his course! Convinced of his madness! Brought to believe on that Jesus whom he had reviled and blasphemed! And even changed into a preacher of that gospel which he had been so eager to destroy!

We know the strange process by which these events were effected--how this proud adversary was subdued and melted into a humble, penitent believer! We know the zeal with which he entered on the gospel ministry--what he did--what he suffered, to build up the cause he had destroyed!

How he persevered to the end, and sealed his testimony with his blood!--What a trophy of divine power and mercy! "These were the Lord's doings, and marvelous in our eyes."

But why marvelous? Why should we wonder when we consider the agent? God is wont to subvert the purposes of his enemies; and often uses those means and instruments which were prepared and intended against him, to accomplish his purposes.

Egypt is said, at a particular period, to have dreaded a deliverer, then expected to arise in Israel--therefore the edict for thy destruction of the male children which should be born to the Hebrews, thinking to destroy the deliverer among them. But while that edict was in operation, as though in contempt of infernal malice, and Egyptian policy, Moses, the savior of his people, was born. And mark what followed. Lo! The daughter of Pharaoh becomes his mother. The house of Pharaoh his asylum! The learned Magi of that hostile empire, his instructors! And all to fit him for the work for which heaven designed him. *

* Hunter Vol. ii. Lect. xviii.

So here; this Moses of the New Testament--this destined chieftain among Christians, is educated among Pharisees; the great enemies of Christ--instructed by their greatest teacher--inspired with a double portion of their zeal and rancor against the cause of the Redeemer, and sent forth to destroy. But lo! This mighty Abaddan of diabolical and Jewish malice, is arrested in his course--changed into another man, and all his zeal and learning from that hour directed to buildup the cause of God! The energy instructed and furnished, but heaven directed the use and application!

God's purposes stand and will stand. None can stay his hand, or reverse his decrees. The means chosen to subvert, are used to build his cause and kingdom. "He taketh the wise in their own craftiness, and the purposes of the froward are carried headlong."

While Paul remained a Pharisee he was the idol of his nation; but no sooner did he become a Christian, than their love was turned to hatred. No other was so abhorred as he. Against no other did they unite with such determined rancor. Numbers soon leagued together, and even "bound themselves under a curse not to eat or drink till they had slain him." But all their machinations were vain. "Obtaining help from God, of whom he was a chosen vessel, to bear his name to the Gentiles, and kings, and the people of Israel," he continued many years, and did, perhaps, more than any other perform in the cause of Christ. Jewish rancor towards him never abated, but he caught no share of their bitter spirit? the temper of Christ governed in him? he loved his enemies, and did them good. Like another Moses he bore Israel on his heart before God, and made daily intercession for them, weeping at a view of their sad state, and the evils coming upon them.