Reproduced below is the entire text of Moses' sermon. Any additional text, which I have added, is in blue. I have split the sermon into sections and will provide my own summary, at the end of each one. This is purely because I find the antiquated language difficult to comprehend and therefore have sought to distil the ideas the author was imparting in more simple, modern English. The publication begins with the following statement from the author, clarifying the reason for its publication:
ADVERTISEMENT
The only apology the Author can offer to the public for the appearance of this Sermon is, the importance of the subject on which it treats, the request of some who heard it delivered, and his desire to contribute his quota to the honour of the Saviour, the diffusion of pure christian (sic) knowledge, and the spiritual profit of those who may read it. As many have been blessed in hearing it preached, it is hoped, that it will be not the less acceptable in its present form.
To the graces and elegance of its composition; the Author of the following discourse, makes no pretensions. To copy servilely the more successful scholar, is not his desire, - his only desire is to profit the mind, and lead the sinner to God; to confirm the waverer in the paths of holiness, and direct the penitent's mind to the cross. This, he can assure the reader, is his sincere desire, and earnest prayer.
GLASGOW, 29th April, 1835.
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"For ye know the grace of our Lord Jesus Christ, that, although he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." 2 Cor. viii. 2. (sic)
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Prologue
"Were the highest heavens my pulpit," (said one of the renowned father,) "and all the angels, with the numberless hosts of the redeemed my audience, and eternity my day, Jesus alone should be my text." Everything relating to Christ is certainly most highly interesting to a Christian guided by Divine revelation: he beholds his adorable Saviour with wonder and delight, in his primitive dignity and glory with the Father. The humility of his birth, the holiness of his life, the purity of his doctrines, the benevolence of his works, the veracity of his promises, the consistency of his labours, the disinterestedness of his zeal, the fervour of his supplications, with the patience of his sufferings, his meekness under provocation, his obedience unto death, the merit of his atonement, the blessedness of his resurrection, his triumphant ascension, and his powerful and prevalent intercession at the right hand of God, from topics of wonder, admiration, and joy, to every sincere believer and follower of the Lord Jesus. The most exalted terms which human language can afford are necessarily inadequate to exhibit a full representation of the Divine attributes. What is not in the compass of reason to conceive, cannot be in the compass of language to describe. An infinite mind is infinitely above the reach of finite understandings. "Canst though by searching find out God? Canst thou find out the Almighty unto perfection? It is high as heaven; what canst thou do? Deeper than hell; what canst thou know? The measure thereof is longer than the earth and broader than the sea," Job xi. 7, 8, 9. But the Gospel is an emanation from One whose thoughts are not our thoughts, and whose ways are not out ways; and instead of being dissatisfied with the truths of God, because there are some things contained therein beyond our comprehension, and consequently wander in the labyrinth of error, let us be grateful that there is so much that we can comprehend. In the Gospel, we have a discovery of the total plain degeneracy and alienation of man from God, with a plain, full, and complete development of his rediscovery and reconciliation by Jesus Christ. "To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." 2 Cor. v. 19.
Summary
Every aspect of Jesus's life fascinates the Christian. Yet, mankind lacks the ability to comprehend the wonders of God. A finite mind cannot possibly grasp how the Almighty works, therefore language cannot fully express His divine attributes.
The Gospel, which comes from God, is also beyond our understanding, and instead of being dissatisfied that this is so, we should be grateful that there is so much we can comprehend. It is clear, from Scripture, that man's degeneracy and alienation from God can be restored through the divine sacrifice of Jesus Christ, our Lord and Saviour.
Sermon Outline
"To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." 2 Cor. v. 19.
The words of the text were addressed to the Christians at Corinth on an important subject - a contribution for the poor of the church, verse 1; by a most persuasive argument, "We do you to wit of the grace of God bestowed on the churches of Macedonia, how that, in a great trial of affliction, the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, - I bear record, yea, and beyond their power they were willing of themselves," see verses 1, 2, 3*. By a most impressive appeal to the person of the Saviour, "Ye know," i.e. ye have heard - ye are acquainted with - ye have experienced, "the grace of our Lord Jesus Christ," i.e. the undeserved, unmerited, unspeakable favour, love, benevolence of Christ. "That though he was rich," infinitely happy in the enjoyment of his own perfections, seated high above all principality and power, surrounded by countless myriads of adoring intelligences, without the possibility of change, "yet for your sakes he became poor." As it were, abandoned, for a while, the glories of the heavenly world, emptied himself of all but love, "became a man of sorrows and acquainted with grief." That ye; sinner, that you; backslider, that though; believer, that thou; through his poverty might be rich, by his abasement might be exalted, by his stripes might be healed. In offering a few remarks on this portion of Scripture, I propose -
I. To consider the pre-existence of the Messiah, with the riches of which he was possessed. "He that was rich."
II. The deep poverty and abasement to which he submitted. "For your sakes he became poor."
III. The glorious and important design of the abasement of the Redeemer. "The ye through his poverty might be rich."
Summary
*The author quotes 2 Corinthians 8:1-3.
Paul addresses the Corinthians and informs them of the generosity of the Macedonian churches, who give freely and joyously despite their own abject poverty and suffering. Their generosity, which is 'beyond their power', is the result of grace bestowed on them, i.e. it is divinely enabled.
2 Corinthians 8:9:
'For you know', you are familiar with, or have experienced, the Lord's grace - the undeserved benevolence and love of Christ. 'That though he was rich', he was resident in heaven experiencing ineffable happiness, adoration, contentment and security. 'For your sake he became poor', he temporarily abandoned his delightful, serene and joyous existence, to become 'a man of suffering, and familiar with pain' (Isaiah 53:3). He did this so that you, sinner and believer, might be redeemed through his suffering.
The author then proposes to examine in turn, the Lord's (i) pre-existence, (ii) His deep poverty and abasement, and (iii) the greater purpose of his suffering.
I. Consideration of the Pre-Existence of the Messiah - Part 1.
I. In the first place, we consider the pre-existence of the Messiah, with the riches of which he was possessed. "He that was rich."
Riches - denote, wealth - possessions - splendour, &c. Hence, to the most cursory reader of the Saviour's biography, it will almost irresistibly occur, that if riches be allowed to retain their common acceptation, and the Apostle to have wrote with any degree of unambiguity or common sense: that even if the Saviour was rich, it was not during his pilgrimage from Bethlehem's stable to Calvary's cross; but at some period anterior to his incarnation or advent into this world; as the child born, or the Son given. These remarks lead me-
1. To call your attention to the pre-existence of Christ: "He that was." That our Lord existed prior to his incarnation, may be proved not only from this passage, but numerous passages of the word of God. "I came forth from the Father, and am come into the world," John xvi. 28. These words appear to have convinced our Lord's hearers, "I came forth, says he, from the Father," with whom I existed from eternity, "into the world" by my incarnation and advent, now say that they thou speakest plainly: thus they appear to completely apprehend his discourse. To say that he came as an ambassador extraordinary, is but a weak criticism, and a pitiful subterfuge for a tottering system; for Christ is said under the emblem of wisdom to have dwelt in the bosom of the Father from eternity. "The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there was no depth, I was brought forth. Before the mountains were settles, before the hills, was I brought forth. When he prepared the heavens I was there; when he established the clouds above; when he appointed the foundations of the earth: then I was by him, as one brought up with him: and I was his delight, rejoicing always before him; rejoicing in the habitable part of his earth; and my delights were with the sons of men," Prov. viii. 22 to 31. "O Father, glorify thou me with thine own self, with the glory I had with thee before the world was," John xvii. 5. "Before Abraham was, I am," John viii. 58. "I am the root and the offspring of David," Rev. xxii. 16. The pre-existence of the Saviour is not only supported by passages from the New Testament, but from the Old. He appeared to Abraham under the Oak at Mamre; it is true that he is called an Angel, - but in v. 2, Abhraham does homage to one of them, and then by an easy transition in v. 3, and 13, 17, 20, he bears the name of Jehovah, Gen. xviii. He appeared also to Jacob on his journey from Laban's house to the land of Canaan, here he is called an Angel, Gen. xxxii. 24. But in the Hosea xii. 3, 4, 5, he is called "the Angel - God - Lord." It was Christ that appeared to Joshua in the person of a man standing with a drawn sword in his hand, of whom Joshua enquired, "art thou for us or for our enemies?" To whom he replied "Nay; but as Captain of the host of the Lord am I now come."*
Footnote
*I was very glad to find it admitted in the posthumous works of Dr. Priestley, entitled Notes on the Bible, that in the angelic appearances of the Patriarchs, one in particular assumed the character of the Supreme Being, and was called Jehovah, he does not even scruple to say on Gen. xxxi. 11, "And the Angel of God spoke unto me in a dream, saying, Jacob; and I said, Here am I." The Angel and Divine Being are here, as on former occasions, the same person." And speaking of Jacob's wrestling with the Angel, he says "It is evident that Jacob considers the person whom he dominates an Angel, as the same with the Supreme Being himself, whose representatives he must have been," Gen. xlviii. But his note on Exod. xxii. 20, is still stronger to the point, for he there fairly adduces an argument to show, that the Divine Being spoke of this Angel as distinct, he was yet in effect one with himself. I know, indeed, that in his comments on Heb. i. 2, he expressly says, that "it is evident from that verse alone, that the notion which has so long prevailed among christians (sic), that Christ was the person by whom God spake to the Patriachs, and who appeared to Moses in the bush, has no foundation in the Scriptures, for here the contrary is expressly declared." But the learned Doddridge happens to have upon the same passage a note to the following effect. "This is no argument that God did not speak by Christ before; but only that it was not in so clear and express a manner." And Newcombeparticularly observes upon v.3, that what is asserted of the Son there, is true of him both when he appeared as Jehovah Angel, and when he assumed the character of Messiah. - see Nare's Remarks, p. 67.
Summary
Initially, we shall examine the 'riches' Christ possessed. Of course the word 'riches' connotes wealth, possessions, splendour, etc. However, if
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