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solemn scene with taking a general survery of the whole, he rises from the goodly tents of Israel, to the contemplation and acknowledgment of Israel's God, and he finally desists from speaking and acting, in rapturous admiration of Him in whom he lived, moved and breathed; he begins heaven on earth, by pouring out his soul in the bosom of the God of heaven and earth. "There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee, and shall say, Destroy them. Israel then shall dwell in safety alone; the fountain of Jacob shall be upon a land of corn and wine, also his heavens shall drop down dew. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places," Deut. xxxiii. 26-29.
-Moses pronounced a blessing which he could not bestow, which has long ago spent itself, the effects of which are no longer visible. Christ led out his disciples as far as to Bethany: "and he lifted up his hands, and blessed them," Luke xxiv. 50. He pronounced a blessing in his power to confer, which has not spent its force, which reaches into eternity: "Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and lo, I am with and lo, I am with you always, even unto the end of the world," Mat. xxviii. 19, 20, Heaven and earth shall pass away, but his word shall not pass away, till all be fulfilled. "He ever liveth to make intercession for us." "All power is given unto him in heaven and in earth." What are the kingdoms of this world, and the glory of them? What is now
the land which once flowed with milk and honey? Where are now "the ten thousands of Ephraim, and the thousands of Manasseh?" The blessing even of Joséph has failed, and the beauty of mount Ephraim is no more. But we receive from our greater prophet "a kingdom which cannot be moved: an inheritance incorruptible, undefiled, and which fadeth not away." His benediction embraces a globe; extends from generation to generation; unites his second to his first coming; expands a new creation, "new heavens and a new earth, wherein dwelleth righteousness;" exalts guilty, fallen men to the dignity of the sons of God. Let him bless me, and I shall be blessed. Lord, lift thou upon me the light of thy countenance, and I shall be saved; breathe upon me, and I shall receive the gift of the Holy Spirit.
The blessing of Moses implied succession and change, contention and triumph; exhibited the "confused noise of the warrior, and garments rolled in blood," the exaltation of one on the depression of another: the blessing of Christ presents stability and permanency, harmony, and peace, equality and aoquiescence; exhibits only the noble contention of generous and affectionate spirits, the triumphs of benevolence; the spirit of adoption bursting from every lip, Abba Father; the spirit of brotherly love glowing in every bosom, tuning the tongue to the law of kindness, beaming from the eye in looks of tenderness. A greater than Moses is with us: we" are not under the law, but under grace."
HISTORY OF MOSES.
And Moses went up from the plains of Moab, unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho: and the Lord showed him all the land of Gilead, unto Dan, and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, and the south, and the plain of the valley of Jericho, the city of palm-trees, unto Zoar. And the Lord said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither. So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord. And he buried him in a valley in the land of Moab, over against Beth Peor: but no man knoweth of his sepulchre unto this day. DEUT. XXXiv. 1-6.
WHEN strangers accidently meet to perform together the same voyage or journey, they are apt, at first, to regard each other with looks of caution and distrust; they converse sparingly, and with reserve; they conceal their views and purposes in their own breasts; they attempt to dive into the characters and designs of their fellow-travellers. By degrees this suspicious cautiousness wears off; it becomes their
mutual desire and endeavour to please and oblige, they feel themselves united by a common interest, their communications become frequent and free, they discover all that is in their hearts, they take a kind concern in each other's future fortunes, they exchange tokens of affection, they devise the means of coming together again, and part at length with regret. We seem, my brethren, to have been travelling through a vast country; we seem to have been conversing with men of a different age and religion; we have contemplated many a fair prospect, we have marked many successive changes, and, at the end of another stage or two, we must separate, and bid each other farewell. Like men acquainted and friendly, who know each other's meaning, and wish each other's happiness, we look back to our common pilgrimage with some degree of satisfaction, and forward, I trust, with some degree of desire to meet together again. The mutual token which, in the mean time, we shall carry with us to stir up our minds by way of remembrance, is one that touches the heart by more than one spring, the memory of a dear and estimable common friend, who has contributed much to our pleasure and improvement, who was lovely and pleasant in life, and in death fills the soul with admiration and regret; but whom we have the felicity of considering as having only preceded us a little in a journey, on which we too have already entered, and the end of which will bring us to the same home with him.
The pen has now dropt from the hand of Moses, and silent is his tongue; and another, not himself, must tell us what he is, and how he died. Every scene in the life of this illustrious man is singular, and as instructive as singular; and his latter end is not the least interesting and useful. He had now completed his one hundred and twentieth year, without having become subject to the usual infirmities of that advanced age. It is one thing to live long, and another to be
old. We frequently see old age commenced by many woful symptoms, long before the man has begun to live at all: and we sometimes see the wisdom and piety of grey hairs giving lustre to the bloom of youth, and tempering the vivacity of the morning of life. We wish to live long, but we weakly associate what never met, except in Moses and a favoured few like him, perfect soundness of faculties and the capacity of enjoying life, united to length of days and richness of experience. We wish to live long, but fail to reflect on dimness of eyes, decay of memory, wasting of strength, loss of appetite, the neglect or unkindness of friends, and the other concomitants of that forlorn period. We wish to live long, but if the days come we find them evil; when these wished-for years draw nigh we are constrained to acknowledge "we have no pleasure in them." The few, the very few exceptions the history of mankind furnishes, from the general rule, serve only the more grievously to confirm it. Happy would it be for old men, however, happy for themselves, and most happy for others, though they cannot retain at pleasure the clear-sightedness and vigour of Moses, did they cultivate as they ought, and acquire as they might, something of his meekness and gentleness and condescension; they would not have such frequent reason to complain of the petulance, self-sufficiency and presumption of young men, if they themselves would learn to be less peevish, and obstinate, and overbearing. For, bad as the world is, age will obtain respect, unless it take pains to provoke insult and disrespect.
The death of Moses, then, was not in the ordinary course of nature, it was not preceded by its usual harbingers, it was not occasioned by a failure of the radical moisture, by the stroke of violence, or the malignity of disease, but by a simple act of the will of God. Wherefore, then, "should it be thought a thing incredible that God should raise the dead?" When we