A Few Words About the Devil Part 4

"He staggered not at the promise of G.o.d through unbelief; but was strong in faith, giving glory to G.o.d."

Yet, so far from Abraham giving G.o.d glory, we are told in Genesis, xvii, 17, that:

"Abraham fell upon his face, and laughed, and said in his heart, shall a child be born unto him that is an hundred years old, and shall Sarah, that is ninety years old, bear?"

The Rev. Mr. Boutell says that "the declaration which caused Sarah to 'laugh,' shows the wonderful familiarity which was then permitted to Abraham in his communications with G.o.d."

After the destruction of Sodom and Gomorrah, Abraham journeyed south and sojourned in Gerar, and either untaught or too well taught by his previous experience, again represented his wife as his sister, and Abimelech, king of Gerar, sent and took Sarah. As before, we find neither remonstrance nor resistance recorded on the part of Abraham.

This time G.o.d punished, _a la_ Malthus, the women in Abimelech's house for an offense they did not commit, and Sarah was again restored to her husband, with sheep, oxen, men-servants, and women-servants, and money.

Infidels object that the bible says Sarah "was old and well stricken in age;" that "it had ceased to be with her after the manner of women;"

that she was more than ninety years of age; and that it is not likely King Abimelech would fall in love with an ugly old woman. We reply, "_chacun a son gout?_" It is clear that Sarah had not ceased to be attractive, as G.o.d resorted to especial means to protect her virtue from Abimelech. At length Isaac is born, and his mother Sarah now urges Abraham to expel Hagar and her son, "and the thing was very grievous in Abraham's sight because of his son;" the mother being only a bondwoman does not seem to have troubled him. G.o.d, however, approving Sarah's notion, Hagar is expelled, "and she departed and wandered in the wilderness, and the water was spent in the bottle, and she cast the child under one of the shrubs." She had apparently carried the child, who being at least more than fourteen, and according to some calculations as much as seventeen years of age, must have been a heavy child to carry in a warm climate.

G.o.d never did tempt any man at any time, but he "did tempt Abraham" to kill Isaac by offering him as a burnt offering. The doctrine of human sacrifice is one of the holy mysteries of Christianity, as taught in the Old and New Testament. Of course, judged from a religious or biblical standpoint, it can not be wrong, as, if it were, G.o.d would not have permitted Jephtha to sacrifice his daughter by offering her as a burnt offering, nor have tempted Abraham to sacrifice his son, nor have said in Leviticus, "None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death" (xxvii, 29), nor have in the New Testament worked out the monstrous sacrifice of his only son Jesus, at the same time son and begetting father.

Abraham did not seem to be entirely satisfied with his own conduct when about to kill Isaac, for he not only concealed from his servants his intent, but positively stated that which was not true, saying, "I and the lad will go yonder and wors.h.i.+p, and come again to you." If he meant that he and Isaac would come again to them, then he knew that the sacrifice would not take place. Nay, Abraham even deceived his own son, who asked him where was the lamb for the burnt offering? But we learn from the New Testament that Abraham acted in this and other matters "by faith," so his falsehoods and evasions, being results and aids of faith, must be dealt with in an entirely different manner from transactions of every-day life. Just as Abraham stretched forth his hand to slay his son, the angel of the Lord called to him from heaven, and prevented the murder, saying, "Now I know that thou fearest G.o.d, seeing thou hast not withheld thy son." This would convey the impression that up to that moment the angel of the Lord was not certain upon the subject.

In Genesis xiii, G.o.d says to Abraham, "Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward and westward. For all the land which thou seest, to thee will I give it, and to thy seed for ever. Arise, walk through the land, in the length of it, and in the breadth of it, for I will give it unto thee." Yet, as is admitted by the Rev. Charles Boutell, in his "Bible Dictionary," "The only portion of territory in that land of promise, of which Abraham became possessed" was a graveyard, which he had bought and paid for.

Although Abraham was too old to have children _before_ the birth of Isaac, he had many children _after_ Isaac is born. He lived to "a good old age," and died "full of years," but was yet younger than any of those who preceded him, and whose ages are given in the bible history, except Nahor.

Abraham gave "all that he had to Isaac," but appears to have distributed the rest of the property among his other children, who were sent to enjoy it somewhere down East.

According to the New Testament, Abraham is now in Paradise, but Abraham in heaven is scarcely an improvement upon Abraham on-earth. When he was entreated by an unfortunate in h.e.l.l for a drop of water to cool his tongue, father Abraham replied, "Son, remember that in thy life-time thou receivedst thy good things, and now thou art tormented," as if the reminiscence of past good would alleviate present and future continuity of evil.

NEW LIFE OF MOSES.

The "Life of Abraham" was presented to our readers, because, as the nominal founder of the Jewish race, his position ent.i.tled him to that honor. The "Life of David," because, as one of the worst men and worst kings ever known, his history might afford matter for reflection to admirers of monarchical inst.i.tutions and matter for comment to the advocates of a republican form of government. The "Life of Jacob" served to show how basely mean and contemptibly deceitful a man might become, and yet enjoy G.o.d's love. Having given thus a brief outline of the career of the patriarch, the king, and the knave, the life of a priest naturally presents itself as the most fitting to complement the present quadrifid series.

Moses, the great grandson of Levi, was born in Egypt, not far distant from the banks of the Nile, a river world-famous for its inundations, made familiar to ordinary readers by the travelers who have journeyed to discover its source, and held in bad repute by strangers, especially on account of the carnivorous Saurians who infest its waters. The mother and father of our hero were both of the tribe of Levi, and were named Jochebed and Amram. The infant Moses was, at the age of three months, placed in an ark of bulrushes by the river's brink. This was done in order to avoid the decree of extermination propounded by the reigning Pharaoh against the male Jewish children. The daughter of Pharaoh, coming down to the river to bathe, found the child and took compa.s.sion upon him, adopting him as her son. Of the early life of Moses we have but scanty record. We are told in the New Testament that he was learned in the wisdom of the Egyptians,* and that, "when he was come to years he refused by faith** to be called the son of Pharaoh's daughter."

Perhaps the record from which the New Testament writers quoted has been lost; it is certain that the present version of the Old Testament does not contain those statements. The record which is lost _may_ have been G.o.d's original revelation to man, and of which our bible _may_ be an incomplete version. I am little grieved by the supposition that a revelation may have been lost, being, for my own part, more inclined to think that no revelation has ever been made. Josephus says that, when quite a baby, Moses trod contemptuously on the crown of Egypt. The Egyptian monuments and Exodus are both silent on this point. Josephus also tells us that Moses led the Egyptians in war against the Ethiopians, and married Tharbis, the daughter of the Ethiopian monarch.

This also is omitted both in Egyptian history and in the sacred record.

When Moses was grown, according to the Old Testament, or when he was 40 years of age according to the New, "it came into his heart to visit his brethren the children of Israel." "And he spied an Egyptian smiting a Hebrew." "And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand." The New Testament says that he did it, "for he supposed that his brethren would understand how that G.o.d, by his hand, would deliver them."***

* Acts, vii, 21.

** Hebrews, xi, 24.

*** Acts, vii, 25.

But this is open to the following objections: The Old Testament says nothing of the kind; there was no man to see the homicide, and as Moses hid the body, it is hard to conceive how he could expect the Israelites to understand a matter of which they not only had no knowledge whatever, but which he himself did not think was known to them; if there were really no man present, the story of the after accusation against Moses needs explanation: it might be further objected that it does not appear that Moses at that time did even himself conceive that he had any mission from G.o.d to deliver his people. Moses fled from the wrath of Pharaoh, and dwelt in Midian, where he married the daughter of one Reuel, or Jethro. This name is not of much importance, but it is strange that if Moses wrote the books of the Pentateuch he was not more exact in designating so near a relation. While acting as shepherd to his father-in-law, "he led the flock to the back side of the desert," and "the angel of the Lord appeared to him in a flame of fire:" that is, the angel was either a flame, or was the object which was burning, for this angel appeared in the midst of a bush which burned with fire, but was not consumed. This flame appears to have been a luminous one, for it was a "great sight," and attracted Moses, who turned aside to see it.

But the luminosity would depend on substance ignited and rendered inacandescent. Is the angel of the Lord a substance susceptible of ignition and incandescence? Who knoweth? If so, will the fallen angels ignite and burn in h.e.l.l! G.o.d called unto Moses out of the midst of the bush. It is hard to conceive an infinite G.o.d in the middle of a bush; yet as the law of England says that we must not "deny the Holy Scriptures of the Old and New Testaments to be of divine authority," in order not to break the law, I advise all to believe that, in addition to being in the middle of a bush, the infinite and all-powerful G.o.d also sat on the top of a box, dwelt sometimes in a tent, afterward in a temple; although invisible, appeared occasionally; and being a spirit without body or parts, was hypostatically incarnate as a man. Moses, when spoken to by G.o.d, "hid his face, for he was afraid to look upon G.o.d." If Moses had known that G.o.d was _invisible_ he would have escaped this fear.

G.o.d told Moses that the cry of the children of Israel had reached him, and that he had _come down_ to deliver them, and that Moses was to lead them out of Egypt. Moses does not seem to have placed entire confidence in the phlegmonic divine communication, and asked, when the Jews should question him on the name of the Deity, what answer should he make?

It does not appear from this that the Jews, if they had so completely forgotten G.o.d's name, had much preserved the recollection of the promise comparatively so recently made to Abraham, to Isaac, and to Jacob. The answer given according to our version is "I am that I am;" according to the Douay, "I am who am." G.o.d, in addition, told Moses that the Jews should spoil the Egyptians of their wealth; but even this promise of plunder so congenial to the nature of a bill-discounting Jew of the bible type, did not avail to overcome the scruples of Moses. G.o.d therefore taught him to throw his rod on the ground, and thus transform it into a serpent, from which pseudo-serpent Moses at first fled in fear, but on his taking it by the tail it resumed its original shape, Moses, with even other wonders at command, still hesitated; he had an impediment in his speech. G.o.d cured this by the appointment of Aaron, who was eloquent, to aid his brother. G.o.d directed Moses to return to Egypt, but his parting words must somewhat have damped the future legislator's hope of any speedy or successful ending to his mission. G.o.d said, "I will harden Pharaoh's heart that he shall not let the people go." On the journey back to Egypt G.o.d met Moses "by the way in the inn, and sought to kill him." I am ignorant as to the causes which prevented the omnipotent Deity from carrying out his intention; the text does not explain the matter, and I am not a bishop or a D. D., and I do not therefore feel justified in putting my a.s.sumptions in place of G.o.d's revelation. Moses and Aaron went to Pharaoh, and asked that the Jews might be permitted to go three days' journey in the wilderness; but the King of Egypt not only refused their request, but gave them additional tasks, and in consequence Moses and Aaron went again to the Lord, who told them, "I appeared unto Abraham, unto Isaac, and unto Jacob by the name of G.o.d Almighty; but by my name Jehovah was I not known unto them."

Whether G.o.d had forgotten that the name of Jehovah was known to Abraham, or whether he was here deceiving Moses and Aaron, are points the solution of which I leave to the faithful, referring them to the fact that Abraham called a place* Jehovah-Jireh.

* Genesis xxii, 14

After this Moses and Aaron again went to Pharaoh and worked wonderfully in his presence. Thaumaturgy is coming into fas.h.i.+on again, but the exploits of Moses far exceeded any of those performed by Mr. Home or the Davenport brothers. Aaron flung down his rod, and it became a serpent; the Egyptian magicians flung down their rods, which became serpents also; but the rod of Aaron, as though it had been a Jew money-lender or a t.i.the collecting parson, swallowed up these miraculous compet.i.tors, and the Jewish leaders could afford to laugh at their defeated rival conjurors. Moses and Aaron carried on the miracle-working for some time.

All the water of the land of Egypt was turned by them into blood, but the magicians did so with their enchantments, and it had no effect on Pharaoh. Then showers of frogs, at the instance of Aaron, covered the land of Egypt; but the Egyptians did so with their enchantments, and frogs abounded still more plentifully. The Jews next tried their hands at the production of lice, and here--to the glory of G.o.d be it said--the infidel Egyptians failed to imitate them. It is written that "cleanliness is next to G.o.dliness," but we can not help thinking that G.o.dliness must have been far from cleanliness when the former so soon resulted in lice. The magicians were now entirely discomfited. The preceding wonders seem to have affected all the land of Egypt; but in the next miracle the swarms of flies sent were confined to Egyptians only, and were not extended to Goshen, in which the Israelites dwelt.

The next plague in connection with the ministration of Moses and Aaron was that "all the cattle of Egypt died." After "all the cattle" were dead, a boil was sent, breaking forth with blains upon man and beast.

This failing in effect, Moses afterward stretched forth his hand and smote "both man and beast" with hail, then covered the land with locusts, and followed this with a thick darkness throughout the land--a darkness which _might_ have been felt. Whether it was felt is a matter on which I am unable to pa.s.s an opinion. After this, the Egyptians being terrified by the destruction of their first-born children, the Jews, at the instance of Moses, borrowed of the Egyptians jewels of silver, jewels of gold, and raiment; and they spoiled the Egyptians. The fact is, that the Egyptians were in the same position as the payers of church rates, t.i.thes, vicars' rates, and Easter dues: they lent to the Lord's people, who are good borrowers, but slow when repayment is required.

They prefer promising you a crown of glory to paying you at once five s.h.i.+llings in silver. Moses led the Jews through the Red Sea, which proved a ready means of escape, as may be easily read in Exodus, which says that the Lord "made the sea dry land" for the Israelites, and afterward not only overwhelmed in it the Egyptians who sought to follow them, but, as Josephus tells us, the current of the sea actually carried to the camp of the Hebrews the arms of the Egyptians, so that the wandering Jews might not be dest.i.tute of weapons. After this the Israelities were led by Moses into Shur, where they were without water for three days, and the water they afterward found was too bitter to drink until a tree had been cast into the well. The Israelites were then fed with manna, which, when gathered on Friday, kept for the Sabbath, but rotted if kept from one week day to another. The people grew tired of eating manna, and complained, and G.o.d sent fire among them and burned them up in the uttermost parts of the camp; and after this the people wept and said, "Who shall give us flesh to eat? We remember the fish we did eat in Egypt freely; the cuc.u.mbers and the melons and the leeks and the onions and the garlic; but now there is nothing at all beside this manna before our eyes." This angered the Lord, and he gave them a feast of quails, and while the flesh was yet between their teeth, ere it was chewed, the anger of the Lord was kindled, and he smote the Jewish people with a very great plague.*

* Numbers xi.

The people again in Rephidim were without water, and Moses therefore smote the Rock of h.o.r.eb with his rod, and water came out of the rock.

At Rephidim the Amalekites and the Jews fought together, and while they fought, Moses, like a prudent general, went to the top of a hill, accompanied by Aaron and Hur, and it came to pa.s.s that when Moses held up his hands Israel prevailed, and when he let down his hands Amalek prevailed. But Moses' hands were heavy, and they took a stone and put it under him, and he sat thereon, and Aaron and Hur stayed up his hands, the one on the one side and the other on the other side, and his hands were steady until the going down of the sun, and Joshua discomfited Amalek, and his people with the edge of the sword. How the true believer ought to rejoice that the stone was so convenient, as otherwise the Jews might have been slaughtered, and there might have been no royal line of David, no Jesus, no Christianity. That stone should be more valued than the precious black stone of the Moslem; it is the corner-stone of the system, the stone which supported the Mosaic rule. G.o.d is everywhere, but Moses went _up_ unto him, and the Lord called to him _out_ of a mountain and came to him _in_ a thick cloud, and descended on Mount Sinai _in_ a fire, in consequence of which the mountain smoked, and the Lord _came down upon the top_ of the mountain and called Moses _up_ to him; and then the Lord gave Moses the Ten Commandments, and also those precepts which follow, in which Jews are permitted to buy their fellow-countrymen for six years, and in which it is provided that, if the slave-master shall give his six-year slave a wife, and she bear him sons or daughters, that the wife and the children shall be the property of her master. In these precepts it is also permitted that a man may sell his own daughter for the most base purposes. Also that a master may beat his slave so that if he do not die until a few days after the ill-treatment, the master shall escape justice because the slave is his money. Also that Jews may buy strangers and keep them as slaves for ever. While Moses was up in the mount the people clamored for Aaron to make them G.o.ds. Moses had stopped away so long that the people gave him up for lost. Aaron, whose duty it was to have pacified and restrained them, and to have kept them in the right faith, did nothing of the kind.

He induced them to bring all their gold, and then made it into a calf, before which he built an altar, and then proclaimed a feast. Manners and customs change. In those days the Jews did see the G.o.d that Aaron took their gold for, but now the priests take the people's gold, and the poor contributors do not even see a calf for their pains, unless indeed they are near a mirror at the time when they are making their voluntary contributions. And the Lord told Moses what happened, and said, "I have seen this people, and behold it is a stiff-necked people. Now, therefore, let me alone that my wrath may wax hot against them, and that I may consume them." Moses would not comply with G.o.d's request, but remonstrated, and expostulated, and begged him not to afford the Egyptians an opportunity of speaking against him. Moses succeeded in changing the unchangeable, and the Lord repented of the evil which he thought to do unto his people.

Although Moses would not let G.o.d's "wrath wax hot" his own "anger waxed hot," and he broke, in his rage, the two tables of stone which G.o.d had given him, and on which the Lord had graven and written with his own finger. We have now no means of knowing in what language G.o.d wrote, or whether Moses afterward took any pains to rivet together the broken pieces. It is almost to be wondered at that the Christian Evidence Societies have not sent missionaries to search for these pieces of the tables, which may even yet remain beneath the mount. Moses took the calf which they had made and burned it with fire and ground it to powder and strewed it upon water and made the children of Israel drink of it.

After this Moses armed the priests and killed 3,000 Jews, "and the Lord plagued the people because they had made the calf which Aaron had made."* Moses afterward pitched the tabernacle without the camp; and the cloudy pillar in which the Lord went, descended and stood at the door of the tabernacle; and the Lord talked to Moses "face to face, as a man would to his friend."** And the Lord then told Moses, "Thou canst not see my face, for there shall no man see me and live."*** Before this Moses and Aaron and Nadab and Abihu, and seventy of the elders of Israel, "saw the G.o.d of Israel, and there was under his feet, as it were, a paved work of sapphire stone,... and upon the n.o.bles of the children of Israel he laid not his hand; also they saw G.o.d, and did eat and drink."****

* Exodus x.x.xii, 35.

** Ib. x.x.xiii, 11.

*** Ib. x.x.xiii, 20.

**** Ib. xxiv,9.

Aaron, the brother of Moses, died under very strange circ.u.mstances. The Lord said unto Moses, "Strip Aaron of his garments and put them upon Eleazar, his son, and Aaron shall be gathered unto his people and shall die there." And Moses did as the Lord commanded, and Aaron died there on the top of the mount, where Moses had taken him. There does not appear to have been any coroner's inquest in the time of Aaron, and the suspicious circ.u.mstances of the death of the brother of Moses have been pa.s.sed over by the faithful.

When Moses was leading the Israelites over Moab, Balak the King of the Moabites sent to Balaam in order to get Balaam to curse the Jews. When Balak's messengers were with Balaam, G.o.d came to Balaam also, and asked what men they were. Of course G.o.d knew, but he inquired for his own wise purposes, and Balaam told him truthfully. G.o.d ordered Balaam not to curse the Jews, and therefore the latter refused, and sent the Moabitish messengers away. Then Balak sent again high and mighty princes under whose influence Balaam went mounted on an a.s.s, and G.o.d's anger was kindled against Balaam, and he sent an angel to stop him by the way; but the angel did not understand his business well, and the a.s.s first ran into a field, and then close against the wall, and it was not until the angel removed to a narrower place that he succeeded in stopping the donkey; and when the a.s.s saw the angel she fell down. Balaam did not see the angel at first; and, indeed we may take it as a fact of history that a.s.ses have always been the most ready to perceive angels.

Moses may have been a great author, but we have little means of ascertaining what he wrote in the present day. Divines talk of Genesis to Deuteronomy as the five books of Moses, but Eusebius, in the fourth century, attributed them to Ezra, and Saint Chrysostom says that the name of Moses has been affixed to the books without authority, by persons living long after him. It is quite certain that if Moses lived 3,300 years ago, he did not write in square letter Hebrew, and this because the character has not existed so long. It is indeed doubtful if it can be carried back 2,000 years. The ancient Hebrew character, though probably older than this, yet is comparatively modern among the ancient languages of the earth.

It is urged by orthodox chronologists that Moses was born about 1450 B. C., and that the Exodus took place about 1401 B. C. Unfortunately "there are no recorded dates in the Jewish Scriptures that are trustworthy." Moses, or the Hebrews, not being mentioned upon Egyptian monuments from the twelfth to the seventeenth century B. C. inclusive, and never being alluded to by any extant writer who lived prior to the Septuagint translation at Alexandria (commencing in the third century B. C.), there are no extraneous aids, from sources alien to the Jewish Books through which any information, worthy of historical acceptance, can be gathered elsewhere about him or them.*

Moses died in the land of Moab when he was 120 years of age. The Lord buried Moses in a valley of Moab, over against Bethpeor, but no man knoweth of his sepulcher unto this day. Josephus says that "a cloud came over him on the sudden and he disappeared in a certain valley." The devil disputed about the body of Moses, contending with the Archangel Michael;** but whether the devil or the angel had the best of the discussion, the bible does not tell us.

De Beauvoir Priaulx,*** looking at Moses as a counselor, leader, and legislator, says: "Invested with this high authority, he announced to the Jews their future religion, and announced it to them as a state religion, and as framed for a particular state, and that state only.

* Gliddon's Types of Mankind: Mankind's Chronology, p. 711.

** Jude, v. 9.

*** Questiones Mosaicae, p. 488.

He gave this religion, moreover, a creed so narrow and negative--he limited it to objects so purely temporal, he crowded it with observances so entirely ceremonial or national--that we find it difficult to determine whether Moses merely established this religion in order that by a community of wors.h.i.+p he might induce in the tribe-divided Israelites that community of sentiment which would const.i.tute them a nation; or, whether he only roused them to a sense of their national dignity, in the hope that they might then more faithfully perform the duties of priests and servants of Jehovah. In other words, we hesitate to decide whether in the mind of Moses the state was subservient to the purposes of religion, or religion to the purposes of state."

The same writer observes* that, according to the Jewish writings, Moses "is the friend and favorite of the Deity. He is one whose prayers and wishes the Deity hastens to fulfill, one to whom the Deity makes known his designs. The relations between G.o.d and the prophet are most intimate. G.o.d does not disdain to answer the questions of Moses, to remove his doubts, and even occasionally to receive his suggestions, and to act upon them even in opposition to his own predetermined decrees."

* Questiones Mosaicae p. 418.