They sing the song of Moses and of the Lamb.' The Song of Moses was a song of triumph over destructive judgment; the Song of the Lamb, says the text, is set on the same key. The one broad, general lesson to be drawn from this, is one on which I have no time to touch, viz., the essential unity, in spite of all superficial diversities, of the revelation of God in the Old Covenant by law and miracle and retributive acts, and the revelation of God in the New Covenant by the Cross and Passion of Jesus Christ. Men pit the Old Testament against the New; the God of the Old Testament against the God of the New. They sometimes tell us that there is antagonism. Modern teachers are wanting us to deny that the Old is the foreshadowing of the New, and the New the fulfilment of the Old. My text asserts, in opposition to all such errors, the fruitful principle of the fundamental unity of the two; and bids us find in the one the blossom and in the other the fruit, and declares that the God who brought the waters of the ocean over the oppressors is the God that has mercy upon all, in Jesus Christ, His dying Son.
And there is another principle here, upon which I need not do more than touch, for I have already anticipated much that might have been said about it, and that is the perfect harmony of the retributive acts of God's destructive dealings in this world, and the highest conception of His love and mercy which the gospel brings us. When the wicked perish,' says one of the old proverbs, there is shouting.' And so there ought to be. When some hoary oppression that has been deceiving mankind for centuries, with its instruments and accomplices, is swept off the face of the earth, the more men have entered into the meaning of Jesus Christ's mission and work, and the more they feel the pitying indignation which they ought to feel at seeing men led away by evil, and made miserable by oppression, the more they will rejoice. God's dealings are meant to manifest His character, and that in order that all men may know and love Him. We may, therefore, be sure, and keep firm hold of the confidence, that whatever He doeth, however the methods may seem to vary, comes from one unalterable and fixed motive, and leads to one unalterable and certain end. The motive is His own love; the end the glory of His Name, in the love and knowledge of men whose life and blessedness depend on their knowing and loving Him.
So, dear friends, do not let us be too swift in saying that this, that, and the other thing are inconsistent with the highest conceptions of the Divine character. I believe, as heartily as any man can believe, that God has put His witness in our consciences and minds, and that all His dealings will comply with any test that man's reason and man's conscience and man's heart can subject them to. Only we have not got all the materials; we look at half-finished work; our eyes are not quite so educated as that we can pronounce infallibly, on seeing a small segment of a circle, what are its diameter and its sweep.
I am always suspicious of that rough-and-ready way of settling questions about God's revelation, when a man says: I cannot accept this or that because it contradicts my conception of the Divine nature.' Unless you are quite sure that your conceptions are infallibly accurate, unless you deny the possibility of their being educated, you must admit that agreement with them is but a leaden rule. And it seems to me a good deal wiser, and more accordant with the modesty which becomes us, to be cautious in pronouncing what does or does not befit God to do, and, until we reach that loftier point of vision, where being higher up we can see deeper down, to say the Judge of all the earth must do right. If He does this, then it is right.' At any rate let us lay hold of the plain truth: O Lord! Thou preservest man and beast,' and then we may venture to say, Thy judgments are a mighty deep,' and beneath that deepest depth, as the roots of the hills beneath the ocean, is God's righteousness, which is like the great mountains.
The last thought that I would suggest is that, according to the teaching of my text, we may take that old, old story of the ransomed slaves and the baffled oppressor and the Divine intervention and the overwhelming ocean, as prophecy full of radiant hope for the world. That is how it is used here. Pharaoh is the beast, the Red Sea is this sea of glass mingled with fire,' the ransomed Israelites are those who have conquered their way out of the dominion of the beast, and the song of Hoses and of the Lamb is a song parallel to the cadences of the ancient triumphant chorus, and celebrating the annihilation of that power which drew the world away from God. So we may believe that as Israel stood on the sands, and saw the Egyptians dead on the seashore, humanity will one day, delivered from all its bestiality and its selfishness, lift up a song of thanksgiving to the conquering King who has drowned its enemies in the depths of His own righteous judgments.
And as for the world, so for individuals. If you take the Beast for your Pharaoh and your task-master, you will sink' with him like lead in the mighty waters.' If you take the Lamb for your sacrifice and your King, He will break the bonds from off your arms, and lift the yoke from your neck, and lead you all your lives long; and you will stand at last, when the eternal morning breaks, and see its dawn touch with golden light the calm ocean, beneath which your oppressors lie buried for ever, and will lift up glad thanksgivings to Him who has washed you from your sins in His own blood, and made you victors over' the beast, and his image, and the number of his name.'
