Beacon Lights of History, Volume 02: Jewish Heroes and Prophets. John Lord

in so far as both rest on the authority of Moses.

      And, further, if Moses was not inspired directly from God to write his code, then it follows that he–a man pre-eminent for wisdom, piety, and knowledge–was an impostor, or at least, like Mohammed and George Fox, a self-deceived and visionary man, since he himself affirms his divine legation, and traces to the direct agency of Jehovah not merely his code, but even the various deliverances of the Israelites. And not only was Moses mistaken, but the Jewish nation, and Christ and the apostles, and the greatest lights of the Church from Augustine to Bossuet.

      Hence it follows necessarily that all the miracles by which the divine legation of Moses is supported and credited, have no firm foundation, and a belief in them is superstitious,–as indeed it is in all other miracles recorded in the Scriptures, since they rest on testimony no more firmly believed than that believed by Christ and the apostles respecting Moses. Sweep away his authority as an inspiration, and you undermine the whole authority of the Bible; you bring it down to the level of all other books; you make it valuable only as a thesaurus of interesting stories and impressive moral truths, which we accept as we do all other kinds of knowledge, leaving us free to reject what we cannot understand or appreciate, or even what we dislike.

      Then what follows? Is it not the rejection of many of the most precious revelations of the Bible, to which we wish to cling, and without a belief in which there would be the old despair of Paganism, the dreary unsettlement of all religious opinions, even a disbelief in an intelligent First Cause of the universe, certainly of a personal God,–and thus a gradual drifting away to the dismal shores of that godless Epicureanism which Socrates derided, and Paul and Augustine combated? Do you ask for a confirmation of the truths thus deduced from the denial of the supernaturalism of the Mosaic Code? I ask you to look around. I call no names; I invoke no theological hatreds; I seek to inflame no prejudices. I appeal to facts as incontrovertible as the phenomena of the heavens. I stand on the platform of truth itself, which we all seek to know and are proud to confess. Look to the developments of modern thought, to some of the speculations of modern science, to the spirit which animates much of our popular literature, not in our country but in all countries, even in the schools of the prophets and among men who are "more advanced," as they think, in learning, and if you do not see a tendency to the revival of an attractive but exploded philosophy,–the philosophy of Democritus; the philosophy of Epicurus,–then I am in an error as to the signs of the times. But if I am correct in this position,–if scepticism, or rationalism, or pantheism, or even science, in the audacity of its denials, or all these combined, are in conflict with the supernaturalism which shines and glows in every book of the Bible, and are bringing back for our acceptance what our fathers scorned,–then we must be allowed to show the practical results, the results on life, which of necessity followed the triumph of the speculative opinions of the popular idols of the ancient world in the realm of thought. Oh, what a life was that! what a poor exchange for the certitudes of faith and the simplicities of patriarchal times! I do not know whether an Epicurean philosophy grows out of an Epicurean life, or the life from the philosophy; but both are indissolubly and logically connected. The triumph of one is the triumph of the other, and the triumph of both is equally pointed out in the writings of Paul as a degeneracy, a misfortune,–yea, a sin to be wiped out only by the destruction of nations, or some terrible and unexpected catastrophe, and the obscuration of all that is glorious and proud among the works of men.

      I make these, as I conceive, necessary digressions, because a discourse on Moses would be pointless without them; at best only a survey of that marvellous and favored legislator from the standpoint of secular history. I would not pull him down from the lofty pedestal whence he has given laws to all successive generations; a man, indeed, but shrouded in those awful mysteries which the great soul of Michael Angelo loved to ponder, and which gave to his creations the power of supernal majesty.

      Thus did Moses, instructed by God,–for this is the great fact revealed in his testimony,–lead the inconstant Israelites through a forty years' pilgrimage, securing their veneration to the last. Thus did he keep them from the idolatries for which they hankered, and preserved among them allegiance to an invisible King. Thus did he impress his own mind and character upon them, and shape their institutions with matchless wisdom. Thus did he give them a system of laws–moral, ceremonial, and civil–which kept them a powerful and peculiar people for more than a thousand years, and secured a prosperity which culminated in the glorious reigns of David and Solomon and a political power unsurpassed in Western Asia, to see which the Queen of Sheba came from the uttermost part of the earth,–nay, more, which first formulated for that little corner of the world principles and precepts concerning the relations of men to God and to one another which have been an inspiration to all mankind for thousands of years.

      Thus did this good and great man fulfil his task and deliver his message, with no other drawbacks on his part than occasional bursts of anger at the unparalleled folly and wickedness of his people. What disinterestedness marks his whole career, from the time when he flies from Pharaoh to the appointment of his successor, relinquishing without regret the virtual government of Egypt, accepting cheerfully the austerities and privations of the land of Midian, never elevating his own family to power, never complaining in his herculean tasks! With what eloquence does he plead for his people when the anger of the Lord is kindled against them, ever regarding them as mere children who know no self-control! How patient he is in the performance of his duties, accepting counsel from Jethro and listening to the voice of Aaron! With what stern and awful majesty does he lay down the law! What inspiration gilds his features as he descends the Mount with the Tables in his hands! How terrible he is amid the thunders and lightnings of Sinai, at the rock of Horeb, at the dances around the golden calf, at the rebellion of Korah and Dathan, at the waters of Meribah, at the burning of Nadab and Abihu! How efficient he is in the administration of justice, in the assemblies of the people, in the great councils of rulers and princes, and in all the crises of the State; and yet how gentle, forgiving, tender, and accessible! How sad he is when the people weary of manna and seek flesh to eat! How nobly does he plead with the king of Edom for a passage through his territories! How humbly does he call on God for help amid perplexing cares! Never was a man armed with such authority so patient and so self-distrustful. Never was so experienced and learned a man so little conscious of his greatness.

      1

      Chips from a German Workshop, vol. i. p. 372.

      2

      Dr. Trumbull has made a learned and ingenious argument in his "Blood Covenant" to show that sacrifices were not to propitiate the deity, but to bring about a closer Spiritual union between the soul and God; that the blood covenant was a covenant of friendship and love among all primitive peoples.