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and dangerous; and to those who loved that world, and ita work, the mountains were thus voiceful with perpetual rebuke, and necessarily contemplated with a kind of pain and 'fear, such as a man engrossed by vanity, feels at being by some accident forced to hear a startling sermon, or to assist at a funeral service. Every association of this kind was deepened by the practice and precept of the time; and thousands of hearts, which might otherwise have felt that there was loveliness in the wild landscape, shrank from it in dread, because they knew the monk retired to it for penance, and the hermit for contemplation.
Mark the significance of the earliest mention of mountains in the Mosaic books; at least, of those in which some Divine appointment or command is stated respecting them. They are first brought before us as refuges for God's people from the two judgments of water and fire. The ark rests upon the "mountains of Ararat;" and man, having passed through that great baptism unto death, kneels upon the earth first where it is nearest heaven, and mingles with the mountain clouds the smoke of his sacrifice of thanksgiving. Again: from the midst of the first judgment of fire, the command of the Deity to his servant is, "Escape to the mountain;" and the morbid fear of the hills, which fills any human mind after long stay in places of luxury and sin, is strangely marked in Lot's complaining reply: "I cannot escape to the mountain, lest some evil take me." The third mention, in way of ordinance, is a fai more solemn one: "Abraham lifted up his eyes, and saw the place afar off." "The Place," the Mountain of Myrrh, or of bitterness, chosen to fulfil to all the seed of Abraham, far off and near, the inner meaning of promise regarded in that vow: "I will lift up my eyes unto the bills, from whence cometh mine help."
And the fourth is the delivery of the law on Sinai.
It seemed, then, to the monks, that the mountains were appointed by their Maker to be to man refuges from Judgment, signs of Redemption, and altars of Sanctification and obedience; and they saw them afterwards connected in the manner the most touching and gracious, with the death, aftei his task had been accomplished, of the first anointed Priest; the death, in like manner, of the first inspired Lawgiver; and, lastly, with the assumption of his office by the Eternal Priest, Lawgiver, and Saviour.
Observe the connection of these three events. Although the time of the deaths of Aaron and Moses was hastened by God's displeasure, we have not, it seems to me, the slightest warrant for concluding that the manner of their deaths was intended to be grievous or dishonorable to them. Far from this: it cannot, I think, be doubted that in the denial of the permission to enter the Promised Land, the whole punishment of their sins was included; and that as far as regarded the manner of their deaths, it must have been appointed for them by their Master in all tenderness and love; and with full purpose of ennobling the close of their service upon the earth. It might have seemed to us more honorable that both should have been permitted to die beneath the shadow of the Tabernacle, the congregation of Israel watching by their side; and all whom they loved gathered together to receive the last message from the lips of the meek lawgiver, and the last blessing from the prayer of the anointed priest. But it was not thus that they were permitted to die. Try to realize that going forth of Aaron from the midst of the congregation. He who had so often done sacrifice for their sins, going forth now to offer up his own spirit. He who had stood among them, between the dead and the living, and hnd seen the eyes of .ill that great multitude turned to him, that by his intercea sion their breath right yet be drawn a moment more, going forth now to meet the Angel of Death face to face, and deliver himself into his hand. Try if you cannot walk, in thought, with those two brothers, and the son, as they passed the outmost tents of Israel, and turned, while yet the dew lay round about the camp, towards the slopes of Mount Hor; talking together for the last time, as step by step, they felt the steeper rising of the rocks, and hour after hour, beneath the ascending sun, the horizon grew broader as they climbed, and all the folded hills of Idumea, one by one subdued, showed amidst their hollows in the haze of noon, the windings of that long desert journey, now at last to close. But who shall enter into the thoughts of the High Priest, as his eye followed those paths of ancient pilgrimage; and, through the silence of the arid and endless hills, stretching even to the dim peak of Sinai, the whole history of those forty years was unfolded before him, and the mystery of his own ministries revealed to him; and that other Holy of Holies, of which the mountain peaks were the altars, and the mountain clouds the veil, the firmament of his Father's dwelling, opened to him still more brightly and infinitely as he drew nearer his death; until at last, on the shadeless summit,—from him on whom sin was to be laid no more—from him, on whose heart the names of sinful nations were to press their graven fire no longer,-—the brother and the son took breastplate and ephod, and left him to his rest.
There is indeed a secretness in this calm faith and deep restraint of sorrow, into which it is difficult for us to enter; but the death of Moses himself is more easily to be conceived, and had in it circumstances still more touching, as far as regards the influence of the external scene. For forty years Moses had not been alone. The care and burden of all the people, the weight of their woe, and guilt, and death, hid been upon him continually. The multitude had been laid upon him as if he had conceived them; their tears had been his meat, night and day, until he had felt as if God had withdrawn His favor from him, and he had prayed that he might be slain, and not see his wretchedness.* And now, at last, the command came," Get thee up into this mountain." The weary hands that had been so long stayed up against the enemies of Israel, might lean again upon the shepherd's staff, and fold themselves for the shepherd's prayer—for the shepherd's slumber. Not strange to his feet, though forty years unknown, the roughness of the bare mountain-path, as he climbed from ledge to ledge of Abarim; not strange to his aged eyes the scattered clusters of the mountain herbage, and the broken shadows of the cliffs, indented far across the silence of uninhabited ravines; scenes such as those among which, with none, as now, beside him but God, he had led his flocks so often; and which he had left, how painfully! taking upon him the appointed power, to make of the fenced city a wilderness, and to fill the desert with songs of deliverance. It was not to embitter the last hours of his life that God restored to him, for a day, the beloved solitudes he had lost; and breathed the peace of the perpetual hills around him, and cast the world in which he had labored and sinned far beneath his feet, in that mist of dying blue;—all sin, all wandering, soon to be forgotten for ever; the Dead Sea—a type of God's anger understood by him, of all men, most clearly, who had seen the earth open her mouth, and the sea his depth, to overwhelm the companies of those who contended with his Master —laid waveless beneath him; and beyond it, the fair hills of Judah, and the soft plains and banks of Jordan, purple in the evening light as with the blood of redemption, and fading in their distant fulness into mysteries of promise and of love
There, with his unabated strength, his undimmed glance, lying down apon the utmost rocks, with angels waiting near to contend for the spoils of his spirit, he put off his earthly armor. "We do deep reverence to his companion prophet, for whom the chariot of fire came down from heaven; but was his death less noble, whom his Lord Himself buried in the vales of Moab, keeping, in the secrets of the eternal counsels, the knowledge of a sepulchre, from which he was to be called, in the fulness of time, to talk with that Lord upon Ilermon, of the death that He should accomplish at Jerusalem?
And lastly, let us turn our thoughts for a few moments to the cause of the resurrection of these two prophets. We are all of us too much in the habit of passing it by, as a thing mystical and inconceivable, taking place in the life of Christ for some purpose not by us to be understood, or, at the best, merely as a manifestation of His divinity by brightness of heavenly light, and the ministering of the spirits of the dead, intended to strengthen the faith of His three chosen apostles. And in this, as in many other events recorded by the Evangelists, we lose half the meaning and evade the practical power upon ourselves, by never accepting in its fulness the idea that our Lord was "perfect man," "tempted in all things like as we are." Our preachers are continually trying, in all manner of subtle ways, to explain the union of the Divinity with the Manhood, an explanation which certainly involves first their being able to describe the nature of Deity itself, or, in plain words, to comprehend God. They never can explain in any one particular, the union of the natures ; they only succeed in weakening the faith of their hearers as to the entireness of either. The thing they have to do is precisely the contrary to this—to insist upon the entireness of both. We never think of Christ enough as God, never enough as Man; the instinctive habit of our minds being always to miss of the