SERMON IX.

Moses the Type of Christ.

"_The Lord thy G.o.d will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken._"--Deut.

xviii. 15.

The history of Moses is valuable to Christians, not only as giving us a pattern of fidelity towards G.o.d, of great firmness, and great meekness, but also as affording us a type or figure of our Saviour Christ. No prophet arose in Israel like Moses, till Christ came, when the promise in the text was fulfilled--"The Lord thy G.o.d," says Moses, "shall raise up unto thee a Prophet like unto me:" that was Christ. Now let us consider in what respects Moses resembled Christ, we shall find that this inquiry is very suitable at this time of year[1].

1. First, if we survey the general history of the Israelites, we shall find that it is a picture of man's history, as the dispensation of the Gospel displays it to us, and that in it Moses takes the place of Christ.

The Israelites were in the land of strangers, viz. the Egyptians; they were slaves, hardly tasked, and wretched, and G.o.d broke their bonds, led them out of Egypt, after many perils, to the promised land, Canaan, a land flowing with milk and honey. How clearly this prefigures to us the condition of the Christian Church! We are by nature in a strange country, G.o.d was our first Father, and His Presence our dwelling-place: but we were cast out of paradise for sinning, and are in a dreary land, a valley of darkness and the shadow of death. We are born in this spiritual Egypt, the land of strangers. Still we have old recollections about us, and broken traditions, of our original happiness and dignity as freemen. Thoughts come across us from time to time which show that we were born for better things than to be slaves; yet by nature slaves we are, slaves to the Devil. He is our hard task-master, as Pharaoh oppressed the Israelites; so much the worse than he, in that his chains, though we do not see them, become more and more heavy every year. They cling about us and grow; they multiply themselves, they shoot out and spread forth, and encircle us, those chains of sin, with many links, minute but heavy, weighing us down to the earth, till at last we are mere slaves of the soil, with an evil husbandry, slaves of that fearful harvest which is eternal death. Satan is a tyrant over us, and it seems to us useless to rebel. If we attempt it, we are but overpowered by his huge might, and his oppressive rule, and are made twice the children of h.e.l.l that we were before: we may groan and look about, but we cannot fly from his country. Such is our state by nature.

But Moses conducted the Israelites from the house of bondage to their own land, from which their fathers had descended into Egypt. He came to them from G.o.d, and, armed with G.o.d's power, he smote their cruel enemies, led them out of Pharaoh's territory, divided the Red Sea, carried them through it, and at length brought them to the borders of Canaan. And who is it that has done this for us Christians? Who but the Eternal Son of G.o.d, our Lord and Saviour, whose name in consequence we bear? He has rescued us from the arm of him who was stronger than we; and therefore I say in this respect first of all, Christ is a second Moses, and a greater. Christ has broken the power of the Devil. He leads us forth on our way, and makes a path through all difficulties, that we may go forward towards heaven. Most men, who have deliberately turned their hearts to seek G.o.d, must recollect times when the view of the difficulties which lay before them, and of their own weakness, nearly made them sink through fear. Then they were like the children of Israel on the sh.o.r.e of the Red Sea. How boisterous did the waves look! and they could not see beyond them; they seemed taken by their enemies as in a net. Pharaoh with his hors.e.m.e.n hurried on to reclaim his runaway slaves; the Israelites sank down in terror on the sand of the sea-sh.o.r.e; every moment brought death or captivity nearer to them. Then it was that Moses said, "Stand still, and see the salvation of G.o.d." And in like manner has Christ spoken to us. When our hearts fainted within us, when we said to ourselves, "How is it possible that we should attain heaven?" When we felt how desirable it was to serve G.o.d, but felt keenly the power of temptation; when we acknowledged in our hearts that G.o.d was holy and most adorable, and obedience to His will most lovely and admirable, and yet recollected instances of our past disobedience, and feared lest all our renewed resolutions to serve Him would be broken and swept away by the old Adam as mercilessly as heretofore, and that Satan would regain us, and yet prayed earnestly to G.o.d for His saving help; then He saved us against our fear, surprising us by the strangeness of our salvation.

This, I say, many a one must recollect in his own case. It happens to Christians not once, but again and again through life. Troubles are lightened, trials are surmounted, fears disappear. We are enabled to do things above our strength by trusting to Christ; we overcome our most urgent sins, we surrender our most innocent wishes; we conquer ourselves; we make a way through the powers of the world, the flesh, and the devil; the waves divide, and our Lord, the great Captain of our salvation, leads us over. Christ, then, is a second Moses, and greater than he, inasmuch as Christ leads from h.e.l.l to heaven, as Moses led the Israelites from Egypt to Canaan.

2. Next, Christ reveals to us the will of G.o.d, as Moses to the Israelites. He is our Prophet, as well as our Redeemer. None was so favoured as Moses in this respect: before Christ came, Moses alone saw G.o.d face to face; all prophets after him but heard His voice or saw Him in vision. Samuel was called by name, but he knew not who called him in the dark night till Eli told him. Isaiah saw the vision of the Seraphim, and heard them cry "Holy" before the Lord; but it was not heaven that he saw, but the mere semblance of the earthly temple in which G.o.d dwelt among the Jews, and clouds filled it. But Moses in some sense saw G.o.d and lived; thus G.o.d honoured him. "If there be a prophet among you,"

said Almighty G.o.d, "I the Lord will make Myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all Mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches, and the similitude of the Lord shall he behold[2]:" and on his death we are told, "there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face[3]." When he was in the Mount Sinai it is said of him still more expressly, "The Lord spake unto Moses face to face, as a man speaketh unto his friend[4]." In the Mount he received from G.o.d the revelation of the Law, and the patterns of the holy services which the Jews were to offer to G.o.d; and so, being favoured with the intimate knowledge of G.o.d's counsels, when he came down, his face shone with glory. The Divine majesty was reflected from it, and the people dared not look upon him.

"The skin of his face shone while he talked with Him. And when Aaron and the children of Israel saw Moses, they were afraid to come nigh him."

"And till he had done speaking with them, he put a veil on his face[5]."

Yet, after all, favoured as he was, Moses saw not the true presence of G.o.d. Flesh and blood cannot see it. Even when Moses was in the Mount, he was aware that the very fulness of G.o.d's glory then revealed to him, was after all but the surface of His infinitude. The more he saw, the deeper and wider did he know that to be which he saw not. He prayed, "If I have found grace in Thy sight, show me now Thy way, that I may know Thee, that I may find grace in Thy sight; and G.o.d said, My Presence shall go with thee, and I will give thee rest[6]." Moses was encouraged to ask for further blessings, he said, "I beseech Thee, show me Thy glory."

This could not be granted, "Thou canst not see My face; for there shall no man see Me, and live." So, as the greatest privilege which he might attain, Moses was permitted to see the skirts of G.o.d's greatness--"The Lord pa.s.sed by in a cloud, and proclaimed the Name of the Lord; and Moses made haste and bowed his head toward the earth, and worshipped[7]." And it was this sight of the mere apparel in which G.o.d Almighty was arrayed, which made his face to shine.

But Christ really saw, and ever saw, the face of G.o.d, for He was no creature of G.o.d, but the Only-begotten Son, who is in the bosom of the Father. From eternity He was with Him in glory, as He says Himself, dwelling in the abyss of the infinite greatness of the Most High. Not for forty days, as Moses on the mount in figure, but for ever and ever was He present as the Counsellor of G.o.d, as His Word, in whom He delighted. Such was He of old, but at the time appointed He came forth from the Father, and showed Himself in this external world, first as its Creator, then as its Teacher, the Revealer of secrets, the Mediator, the Off-streaming of G.o.d's glory, and the Express Image of His Person. Cloud nor image, emblem nor words, are interposed between the Son and His Eternal Father. No language is needed between the Father and Him, who is the very Word of the Father; no knowledge is imparted to Him, who by His very Nature and from eternity knows the Father, and all that the Father knows. Such are His own words, "No man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal Him[8]." Again He says, "He that hath seen Me hath seen the Father[9];" and He accounts for this when He tells us, that He and the Father are one[10]; and that He is in the bosom of the Father, and so can disclose Him to mankind, being still in heaven, even while He was on earth.

Accordingly, the Blessed Apostle draws a contrast between Moses and Christ to our comfort; "the Law," he says, "was given by Moses, but grace and truth came by Jesus Christ[11]." In Him G.o.d is fully and truly seen, so that He is absolutely the Way, and the Truth, and the Life. All our duties are summed up for us in the message He brings us. Those who look towards Him for teaching, who worship and obey Him, will by degrees see "the light of the knowledge of the glory of G.o.d in His face," and will be "changed into the same image from glory to glory." And thus it happens that men of the lowest cla.s.s and the humblest education may know fully the ways and works of G.o.d; fully, that is, as man can know them; far better and more truly than the most sagacious man of this world, to whom the Gospel is hid. Religion has a store of wonderful secrets which no one can communicate to another, and which are most pleasant and delightful to know. "Call on Me," says G.o.d by the prophet, "and I will answer thee, and show thee great and mighty things which thou knowest not of." This is no mere idle boast, but a fact which all who seek G.o.d will find to be true, though they cannot perhaps clearly express their meaning. Strange truths about ourselves, about G.o.d, about our duty, about the world, about heaven and h.e.l.l, new modes of viewing things, discoveries which cannot be put into words, marvellous prospects and thoughts half understood, deep convictions inspiring joy and peace, these are a part of the revelation which Christ, the Son of G.o.d, brings to those who obey Him. Moses had much toil to gain from the great G.o.d some scattered rays of the truth, and that for his personal comfort, not for all Israel; but Christ has brought from His Father for all of us the full and perfect way of life. Thus He brings grace as well as truth, a most surprising miracle of mercy from the freeness of the gift, as well as a true wisdom from its fulness.

And yet, alas! in spite of all this bounty, men called Christians, and how many! live heartlessly, not caring for the gracious benefit. Look at the world. Men begin life with sinning; they quench the early promise of grace, and defile their souls; they block up the entrances of the spiritual senses by acts of sin, lying and deceit, intemperance, profaneness, or uncleanness,--by a foolish and trifling turn of mind,--by neglect of prayer when there is no actual vice,--or by an obstinate selfishness. How many are the ways in which men begin to lose sight of G.o.d!--how many are the fallings away of those who once began well! And then they soon forget that they have really left G.o.d; they still think they see His face, though their sins have begun to blind them. Like men who fall asleep, the real prospect still flits before them in their dreams, but out of shape and proportion, discoloured, crowded with all manner of fancies and untruths; and so they proceed in that dream of sin, more or less profound,--sometimes rousing, then turning back again for a little more slumber, till death awakens them. Death alone gives lively perceptions to the generality of men, who then see the very truth, such as they saw it before they began to sin, but more clear and more fearful: but they who are the pure in heart, like Joseph; or the meek among men, like Moses; or faithful found among the faithless, as Daniel; these men see G.o.d all through life in the face of His Eternal Son; and, while the world mocks them, or tries to reason them out of their own real knowledge, they are like Moses on the mount, blessed and hidden,--"hid with Christ in G.o.d," beyond the tumult and idols of the world, and interceding for it.

3. This leads me to mention a third point of resemblance between Moses and Christ. Moses was the great intercessor when the Israelites sinned: while he was in the mount, his people corrupted themselves; they set up an idol, and honoured it with feasting and dancing. Then G.o.d would have cut them off from the land of promise, had not Moses interposed. He said, "Lord, why doth Thy wrath wax hot against Thy people? Turn from Thy fierce wrath, and repent of this evil against Thy people[12]." In this way he gained a respite, and then he renewed his supplications. He said to the people, "Ye have sinned a great sin; but now I will go up unto the Lord: peradventure I shall make an atonement for your sin."

Then he said to their offended Creator, "Oh, this people have sinned a great sin, and have made them G.o.ds of gold. Yet now, if Thou wilt, forgive their sin."

Here Moses, as is obvious, shadows out the true Mediator between G.o.d and man, who is ever at the right hand of G.o.d making intercession, for us; but the parallel is closer still than appears at first sight. After Moses had said, "If Thou wilt, forgive their sin," he added, "and if not, blot me, I pray Thee, out of Thy book, which Thou hast written." He was taken at his word. Observe, rather than Israel should forfeit the promised land, he here offered to give up his own portion in it, and the exchange was accepted. He was excluded, dying in sight, not in enjoyment of Canaan, while the people went in under Joshua. This was a figure of Him that was to come. Our Saviour Christ died, that we might live: He consented to lose the light of G.o.d's countenance, that we might gain it.

By His cross and pa.s.sion, He made atonement for our sins, and bought for us the forgiveness of G.o.d. Yet, on the other hand, observe how this history instructs us, at the same time, in the unspeakable distance between Christ and Moses. When Moses said, "Blot me, I pray Thee, out of Thy book," G.o.d did not promise to accept the exchange, but He answered, "Whosover hath sinned against Me, him will I blot out of My book." Moses was not taken instead of Israel, except in figure. In spite of Moses, the sinful people were plagued and died[13], though their children entered the promised land. And again, Moses, after all, suffered for his own sin. True, he was shut out from Canaan. But why? Not in spite of his having "done nothing amiss," as the Divine Sufferer on the cross, but because he spake unadvisedly with his lips, when the people provoked him with their murmurings. The meek Moses was provoked to call them rebels, and seemed to arrogate to himself the power and authority which he received from G.o.d; and therefore he was punished by dying in the wilderness. But Christ was the spotless Lamb of G.o.d, "who, when He was reviled, reviled not again; when He suffered, He threatened not, but committed Himself to Him that judgeth righteously." And His death is meritorious; it has really gained our pardon.

Moreover, it is well to observe now apparently slight a fault it was for which Moses suffered; for this shows us the infinite difference between the best of a sinful race and Him who was sinless,--the least taint of human corruption having in it an unspeakable evil. Moses was the meekest of men, yet it was for one sudden transgression of the rule of meekness that he suffered, all his former gentleness, all his habitual humbleness of mind, availed him nothing. It was unprofitable, and without merit, because it was merely his duty. It could not make up for a single sin, however slight. Thus we see how it would be with us if G.o.d were extreme to mark what is done amiss: and thus, on the other hand, we see how supremely holy and pure that Saviour must be whose intercession is meritorious, who has removed from us G.o.d's anger. None can bring us to Him but He who came from Him. He reveals G.o.d, and He cleanses man. The same is our Prophet and our Priest.

We are now approaching the season when we commemorate His death upon the cross: we are entering upon the most holy season of the whole year. May we approach it with holy hearts! May we renew our resolutions of leading a life of obedience to His commandments, and may we have the grace to seal our good resolutions at His most sacred Supper, in which "Jesus Christ is evidently set forth crucified among us." It is useless to make resolves without coming to Him for aid to keep them; and it is useless coming to His table without earnest and hearty resolves; it is provoking G.o.d "to plague us with divers diseases, and sundry kinds of death." But what shall be said of those who do neither the one nor the other,--who neither vow obedience, nor come to Him for grace?--who sin deliberately after they have known the truth--who review their sins in time past in a reckless hard-hearted way, or put them aside out of their thoughts--who can bear to jest about them, to speak of them to others unblushingly, or even to boast of them, and to determine on sinning again,--who think of repenting at some future day, and resolve on going their own way now, trusting to chance for reconciliation with G.o.d, as if it were not a matter to be very anxious about? This state of mind brings upon man a judgment heavier than all the plagues of Egypt,--a judgment compared with which that darkness which could be felt is as the sun's brightness, and the thunders and hail are as the serene sky,--the wrath to come.

Awake, then, my brethren, with this season, to meet your G.o.d, who now summons you from His cross and tomb. Put aside the sin that doth so easily beset you, and be ye holy even as He is holy. Stand ready to suffer with Him, should it be needful, that you may rise together with Him. He can make bitter things sweet to you, and hard ways easy, if you have but the heart to desire Him to do so. He can change the Law into the Gospel. He can, for Moses, give you Himself. He can write the Law on your hearts, and thereby take away the hand-writing that is against you, even the old curse which by nature you inherit. He has done this for many in time past. He does it for many at all times. Why should He not do it for you? Why should you be left out? Why should you not enter into His rest? Why should you not see His glory? O, why should you be blotted out from His book?

[1] Lent.

[2] Numb. xii. 6-8.

[3] Deut. x.x.xiv. 10.

[4] Exod. x.x.xiii. 11.

[5] Exod. x.x.xiv. 29, 30, 33.

[6] Exod. x.x.xiii. 13, 14.

[7] Exod. x.x.xiv. 6, 8.

[8] Matt. xi. 27.

[9] John xiv. 9.

[10] John x. 30.

[11] John i. 17.

[12] Exod. x.x.xii. 11.

[13] Vide Exod. x.x.xii. 34.

SERMON X.

The Crucifixion.

"_He was oppressed, and He was afflicted, yet He opened not His mouth; He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth._"--Isaiah liii. 7.

St. Peter makes it almost a description of a Christian, that he loves Him whom he has not seen; speaking of Christ, he says, "whom having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory." Again he speaks of "tasting that the Lord is gracious[1]." Unless we have a true love of Christ, we are not His true disciples; and we cannot love Him unless we have heartfelt grat.i.tude to Him; and we cannot duly feel grat.i.tude, unless we feel keenly what He suffered for us. I say it seems to us impossible, under the circ.u.mstances of the case, that any one can have attained to the love of Christ, who feels no distress, no misery, at the thought of His bitter pains, find no self-reproach at having through his own sins had a share in causing them.

I know quite well, and wish you, my brethren, never to forget, that feeling is not enough; that it is not enough merely to feel and nothing more; that to feel grief for Christ's sufferings, and yet not to go on to obey Him, is not true love, but a mockery. True love both feels right, and acts right; but at the same time as warm feelings without religious conduct are a kind of hypocrisy, so, on the other hand, right conduct, when unattended with deep feelings, is at best a very imperfect sort of religion. And at this time of year[2] especially are we called upon to raise our hearts to Christ, and to have keen feelings and piercing thoughts of sorrow and shame, of compunction and of grat.i.tude, of love and tender affection and horror and anguish, at the review of those awful sufferings whereby our salvation has been purchased.

Let us pray G.o.d to give us _all_ graces; and while, in the first place, we pray that He would make us holy, really holy, let us also pray Him to give us the _beauty_ of holiness, which consists in tender and eager affection towards our Lord and Saviour: which is, in the case of the Christian, what beauty of person is to the outward man, so that through G.o.d's mercy our souls may have, not strength and health only, but a sort of bloom and comeliness; and that as we grow older in body, we may, year by year, grow more youthful in spirit.

You will ask, how are we to learn to feel pain and anguish at the thought of Christ's sufferings? I answer, _by_ thinking of them, that is, by _dwelling_ on the thought. This, through G.o.d's mercy, is in the power of every one. No one who will but solemnly think over the history of those sufferings, as drawn out for us in the Gospels, but will gradually gain, through G.o.d's grace, a sense of them, will in a measure realize them, will in a measure be as if he saw them, will feel towards them as being not merely a tale written in a book, but as a true history, as a series of events which took place. It is indeed a great mercy that this duty which I speak of, though so high, is notwithstanding so level with the powers of all cla.s.ses of persons, learned and unlearned, if they wish to perform it. Any one can think of Christ's sufferings, if he will; and knows well what to think about.

"It is not in heaven that thou shouldst say, Who shall go up for us to heaven and bring it to us, that we may hear it and do it? Neither is it beyond the sea that thou shouldst say, Who shall go over the sea for us? . . . but the word is very nigh unto thee;" very nigh, for it is in the four Gospels, which, at this day at least, are open to all men.

All men may read or hear the Gospels, and in knowing them, they will know all that is necessary to be known in order to feel aright; they will know all that any one knows, all that has been told us, all that the greatest saints have ever had to make them full of love and sacred fear.

Now, then, let me make one or two reflections by way of stirring up your hearts and making you mourn over Christ's sufferings, as you are called to do at this season.

1. First, as to these sufferings you will observe that our Lord is called a lamb in the text; that is, He was as defenceless, and as innocent, as a lamb is. Since then Scripture compares Him to this inoffensive and unprotected animal, we may without presumption or irreverence take the image as a means of conveying to our minds those feelings which our Lord's sufferings should excite in us. I mean, consider how very horrible it is to read the accounts which sometimes meet us of cruelties exercised on brute animals. Does it not sometimes make us shudder to hear tell of them, or to read them in some chance publication which we take up? At one time it is the wanton deed of barbarous and angry owners who ill-treat their cattle, or beasts of burden; and at another, it is the cold-blooded and calculating act of men of science, who make experiments on brute animals, perhaps merely from a sort of curiosity. I do not like to go into particulars, for many reasons; but one of those instances which we read of as happening in this day, and which seems more shocking than the rest, is, when the poor dumb victim is fastened against a wall, pierced, gashed, and so left to linger out its life. Now do you not see that I have a reason for saying this, and am not using these distressing words for nothing?

For what was this but the very cruelty inflicted upon our Lord? He was gashed with the scourge, pierced through hands and feet, and so fastened to the Cross, and there left, and that as a spectacle. Now what is it moves our very hearts, and sickens us so much at cruelty shown to poor brutes? I suppose this first, that they have done no harm; next, that they have no power whatever of resistance; it is the cowardice and tyranny of which they are the victims which makes their sufferings so especially touching. For instance, if they were dangerous animals, take the case of wild beasts at large, able not only to defend themselves, but even to attack us; much as we might dislike to hear of their wounds and agony, yet our feelings would be of a very different kind; but there is something so very dreadful, so satanic in tormenting those who never have harmed us, and who cannot defend themselves, who are utterly in our power, who have weapons neither of offence nor defence, that none but very hardened persons can endure the thought of it. Now this was just our Saviour's case: He had laid aside His glory, He had (as it were) disbanded His legions of Angels, He came on earth without arms, except the arms of truth, meekness, and righteousness, and committed Himself to the world in perfect innocence and sinlessness, and in utter helplessness, as the Lamb of G.o.d. In the words of St. Peter, "Who did no sin, neither was guile found in His mouth; who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously[3]." Think then, my brethren, of your feelings at cruelty practised upon brute animals, and you will gain one sort of feeling which the history of Christ's Cross and Pa.s.sion ought to excite within you. And let me add, this is in all cases one good use to which you may turn any accounts you read of wanton and unfeeling acts shown towards the inferior animals, let them remind you, as a picture, of Christ's sufferings. He who is higher than the Angels, deigned to humble Himself even to the state of the brute creation, as the Psalm says, "I am a worm, and no man; a very scorn of men, and the outcast of the people[4]."

2. Take another example, and you will see the same thing still more strikingly. How overpowered should we be, nay not at the sight only, but at the very hearing of cruelties shown to a little child, and why so? for the same two reasons, because it was so innocent, and because it was so unable to defend itself. I do not like to go into the details of such cruelty, they would be so heart-rending. What if wicked men took and crucified a young child? What if they deliberately seized its poor little frame, and stretched out its arms, nailed them to a cross bar of wood, drove a stake through its two feet, and fastened them to a beam, and so left it to die? It is almost too shocking to say; perhaps, you will actually say it _is_ too shocking, and ought not to be said. O, my brethren, you feel the horror of this, and yet you can bear to read of Christ's sufferings without horror; for what is that little child's agony to His? and which deserved it more?