pecting the fin which fhut that generation out of Canaan. Nor do we apprehend more occafion for doubt relative to the prayer of Mofes, to be blotted out of God's book.

BUT though the fin of Ifrael, on this occafion was pardoned, and Mofes ordered to lead them to Canaan, fome temporal chastisements were inflicted, to teach the evil of fin, and ferve as a warning to others to keep themselves in the fear of God; of which Mofes was notified when ordered to advance with the pardoned tribes-" Neverthe. lefs, in the day when I vifit, I will visit their fin upon them. 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 fin in that affair was forgiven, and only fome, lighter corrections ordered in confequence of it; which is common after fin is par

doned.

REFLEXIONS.

I. WHEN We confider Mofes pouring out his foul before God in behalf of an offending people, it should excite us, as there may be occafion, to go and do likewife.

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 faid, to operate a change in them, fo 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 fuch interceffions. We have a ftriking inftance in our subject-Moses prayed for Ifrael and was heard-" The Lord hearkened unto me at that time alfo." It doth not appear that Ifrael joined with Moses in his pleadings at the throne of grace on this occafion. Mofes went up into the mount, leaving Ifrael on the plain below-" I will go up unto the Lord; peradventure I shall make an atonement for your fin. And Mofes returned unto the Lord," and pleaded in their behalf. By his individual power, he seems to have prevailed. This is only one inftance out of many which might be adduced from the hiftory of the faints of this faint in particular. Yea, there feems to have been fuch power in the pleadings of this man of God, while praying for others, that when God would enter into judgment with them, Mofes must be prevailed with to hold his peace, and not pray for them! "The Lord fpake unto me saying, I have feen this people, and behold it is a ftiff necked people. Let me alone that I may deftroy 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 Mofes' confent!—And I will make of thee a nation mightier and greater than they! As though Mofes must be bribed to filence, ere judgment could pro. ceed against them!

THIS reprefentation is not to be received without reftriction; but we may fafely infer that "the effectual fervent prayer of a righteous man availeth much"-that it often draws down bleffings from above on those who deferve no good.

THIS fhould encourage us to wreftle with God in prayer, for the effufions of his grace on those who deferve judgment without mercy, and who might receive it from the righteous fovereign, did the righteous hold their peace, and "let him

alone."

II. WHEN we witness this holy many praying to be blotted out of God's book which he had written, it fhould remind us of our flate as finners whofe only hope is mercy. "Mofes was faithful in all God's houfe." His attainments in the divine life were fcarcely equalled'; yet must have perished forever had forgiving grace been denied him. He knew his ftate; and a view of Ifrael's danger called home his thoughts and led him to implore divine mercy for himself, though he fhould fail to obtain it for an ungrateful people. "Oh! forgive the fin of this people, but if not, forgive my fin-pardoning grace is all my dependence-hope would fail fhould it be denied me."

IF Mofes was thus confcious of guilt, who can fay" I have made my heart clean, I am pure from my fin?-O Lord, enter not into judgment with thy fervant; for in thy fight fhall no man living be juflified--there is not a juft man upon earth, who doeth good and finneth not." While praying for others, it ill becomes us to forget ourfelves.

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 neceffary for us. Like the high priests of old, "We must offer, first for own fins, and then for the people's." There is only one Interceffor to whom this is needlefs.

WITNESSING the fin and danger of others, fhould ftir us up to the duty, as it did this leader of Ifrael. While crying to God for others, we muft beware wrapping up ourfelves in fancied purity. To this we are tempted by a view of greater fins in others, which ferve as a foil to fet off our fancied goodnefs; and efpecially by the knowledge of certain great fins in others, of which we know ourselves to be clear.

SOME in Mofes' fituation, would doubtlefs 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 fins, and led him to cry for mercy.

It is of vaft importance that we know ourselves -if we attain this knowledge, from fenfe of demerit, we fhall add to our prayers for others, but if not, blot me, I pray thee out of thy book which thou haft written.

III. If we do not mistake the fenfe of the text, the ftrange doctrine exploded in the beginning of this discourse, finds no fupport in it. And furely the doctrine which reafon rejects, cannot be fupported by revelation. Reason directs us to purfue

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 fame"in keeping God's commandments there is great reward." If we look through the holy fcriptures we shall find abundant rewards annexed to every requirement. The idea that defpifing the promif es, and being willing to renounce the defire and hope of them, fhould be made a condition of receiving them, is pitiable weakness and absurdity.

QUITE a different fpirit is difplayed in the hiftory of the faints, whom we are directed to follow. All the worthies of old "died in faith not having received the promises, but feen them afar off."— The renowned leader of Ifrael" had refpect to the recompenfe of reward"-yea," the captain of our falvation," the divine fon of Mary, "for the joy that was fet before him, endured the cross, def pifing the fhame."*

HERE the way of duty requires felf denials. The good man is often called to take up his cross but the rewards which follow are conftantly held up to view, in revelation, as infinitely furpaffing the loffes and fufferings of the prefent life. "Bleffed are ye when men fhall revile and perfecute you, and fay all manner of evil againft you falfely for my fake Rejoice and be exceeding glad; for great is your reward in heaven." Every one who forfaketh worldly advantages, out of regard to God, will "receive an hundred fold reward, and inherit eternal life."

Hebrews xi. 26. xii. 2.