[106] Deuteronomy, chap. xxix.

[107] Volney's Ruins of Empires, Book I.

[108] Luke, chap. xxi.

[109] Micah, chap. iii. Matthew, chap. xxii.

[110] Ammia.n.u.s Marcellus, 23d chap. I.

[111] Genesis, chap. xvi. 12.

[112] Numbers, chap. xxiii.

[113] Leviticus, chap. xxvi.

[114] Amos, chap. ix.

[115] Deuteronomy, chap. xxviii.

[116] Leviticus, chap. xxvi.

[117] Porter's Giant Cities of Bashan, pa.s.sim.

[118] Decline and Fall, chap. lxiv.

[119] Macfarlane's Seven Apocalyptic Churches.

CHAPTER IX.

MOSES AND THE PROPHETS.

In the foregoing chapters we have found, that we have great need of G.o.d's teaching; that he has sent his Son, Jesus Christ, to show us the way of life; that the gospel preached by him and his apostles has proved itself the power of G.o.d, by saving men from their sins; and that this gospel is truly recorded in the New Testament. From these facts, already settled, we proceed, according to our plan of investigation, to examine those which may be more obscure; to examine the Old Testament by the light of the New.

The great majority of Jews and Christians have always believed, that the world was in as great need of G.o.d's teaching before the coming of Christ as it has been since; that G.o.d did put his words into the mouths of certain persons, called prophets; and that he caused them to tell them truly to their neighbors; that he enabled these prophets to make predictions of future events beyond the skill of man to calculate, and to do miracles which the power of man could not perform, as proofs that they spake the Word of G.o.d; that he caused them truly to record in writing a great many of these revelations, and so much of the history of the times in which, and of the people to whom, they were given, as was needful for a right understanding of them; that he has so managed matters since, as that these revelations and narratives have been faithfully preserved in the books of the Old Testament; that we are bound to believe these revelations to be true, not because we can otherwise demonstrate their truth, but because G.o.d, who can not lie, has declared it; and that we are bound to do the things they command, not merely because we see them to be right, but because G.o.d commands us.

It is needful to consider the divine authority of the Old Testament distinctly from that of the New, not only because it is a distinct subject in itself, and because our plan of investigation leads us backward from the known and established fact of the divine authority of the New Testament to the discovery or disproof of the like character in the Old; but because a great many persons admit, in words at least, that Christ was a teacher sent from G.o.d, who, either in so many words, or in effect, deny the divine authority of the Old Testament. Some of the modern Rationalists have revived the creed of the Gnostics of the first century--that the Hebrew Jehovah was a being of very different character from the Deity revealed by Jesus Christ. They will extol to the skies the world-wide benevolence, compa.s.sion and kindness of the gospel of Christ, in contrast with the alleged national pride, bigotry, and exclusiveness of the Hebrew prophets. Others are desirous of appearing remarkably candid in bestowing on the Old Testament a liberal commendation as a collection of religious tracts of merely human origin, and of various degrees of merit; some of them of extraordinary literary excellence, well suited to the infancy of the human intellect, and highly useful in their time in raising men from fetichism and idolatry to the worship of one G.o.d; but which, containing many errors along with this grand truth, have been set aside by the more perfect teachings of Christ and his apostles, much in the same way as the old Ptolemaic astronomy was displaced by the discoveries of Newton. Others still are willing to acknowledge the Old Testament as inspired, provided we will allow Shakespeare and the Koran to be inspired also. Besides all these, there are several scores of scholars anxious to conceal its nakedness under theories of inspiration made and trimmed in a great many styles, but all cut from the same doctrine, to wit, that G.o.d revealed his truth aright to Moses and the prophets, but they went wrong in the telling of it. Now, all these notions are refuted by the fact, that G.o.d is the Author of the Bible.

When we say that G.o.d is the Author of the Bible, and that it carries with it a divine authority because it is the Word of G.o.d, we do not mean that G.o.d is the Author of every saying in it, and that every sentiment recorded in it is G.o.d's mind, any more than we mean to make D'Aubigne responsible for every sentiment of priests, popes and monks which he has faithfully recorded in his History of the Reformation. On the contrary, we find, in the very beginning of the Bible, a very full expression of the devil's sentiments recorded in the devil's own words--_Ye shall not surely die_--and they are not one whit less devilish and lying, though recorded in the Bible, than when expounded by any modern Universalist preacher. But we mean that it is very true that the devil was the preacher of that first Universalist sermon: and that G.o.d thought it needful to let mankind know the shape of the doctrine, the character of the preacher, and the consequences of listening to error; and therefore directed Moses to record it truly for the information of all whom it may concern. So there are many other sayings of wicked men, and even of good men, recorded in the Bible, which are very false; but the Bible gives a true record of them, by G.o.d's direction, that we may not be ignorant of Satan's devices.

Nor, when we say that G.o.d directed the prophets what to write, and how to write it, so that they did not go wrong in the writing of his word, do we mean that he also so guided every piece of their behavior, as that they never went wrong in doing their own actions; nor that the sins of the saints, recorded in the Bible, are anything the less sinful for being recorded there, or for being performed by men who ought to have known better. There is not a perfect man upon the earth, that doeth good, and sinneth not. If the Bible had left the faults of its writers undiscovered it would not have been a true history. But these very writers of the Bible tell us their own transgressions, under the direction of the Spirit of G.o.d; a thing writers in general are very shy about. Moses tells us how he spake unadvisedly with his lips, and was punished for it. David's penitential psalms record the bitter tears he wept over his transgression; tears which could not wash out the sentence against the man after G.o.d's own heart--_the sword shall never depart from thy house_. An overburdened people, a rotten court, a falling empire, continual strife, a family of scolding women, and a foolish son--might have been considered sufficient marks of G.o.d's displeasure, without causing the wisest of men to pen, and publish to the world, such a minute record of his madness, folly and misery, as we find in Ecclesiastes. But these shipwrecked mariners were divinely directed to pile up the sad memorials of their errors on the reefs where they were wrecked, as beacons of warning to all inexperienced voyagers on life's treacherous sea. The light-house is built by the same authority as the custom-house, and is even more necessary.

Now let us take note of the objects of our investigation. We are not in search of the literary beauty or poetic inspiration of the Bible; but we inquire by what right does it command our obedience? Nor are we about to inquire whether, when we have tried the Bible at the tribunal of our reason, we shall give it a diploma to commend it to the patronage of other critics; but whether it comes to us attested by such evidence of being the Word of G.o.d, that our reason shall reverently bow down before it as a higher authority, and seek light from it by which to judge of all spiritual and moral matters.

Attempts are continually made to confuse these great questions, by concessions of the literary excellence of the Bible, on the part of those who deny its divine authority. For instance, one of the modern oracles of infidelity says, and his admirers incessantly repeat the grand discovery: "The writings of the Prophets contain nothing above the reach of the human faculties. Here are n.o.ble and spirit-stirring appeals to men's conscience, patriotism, honor and religion; beautiful poetic descriptions, odes, hymns, expressions of faith almost beyond praise.

But the mark of human infirmity is on them all, and proofs or signs of miraculous inspiration are not found in them."[120]

But what do the toiling millions of earth care about beautiful poetic descriptions of a heaven and a h.e.l.l that have no reality? Or what does it signify to you or me, reader, that the Bible raises its head far above the other cedars of earthly literature? If its top reaches not to heaven, can it make a ladder long enough to carry us there? The Bible contains predictions beyond the reach of the human faculties, as we have fully proved. These predictions at least are from G.o.d, and have no mark of human infirmity on them.

It does not at all meet this question to grant that the Bible is inspired, just as every work of genius is inspired; nor to profess that they believe the Bible to be from G.o.d, just as every pure and holy thought, and every good work, proceed from him. When the a.s.sertors of the divine authority of the Bible speak of it as inspired, they mean that it is so as no other book is; and when they speak of it as coming from G.o.d, they mean that it does not come simply as a gift of G.o.d's bounty, as the soldier's land-warrant comes from the government; but that it comes like the laws of Congress, carrying authority with it to command our obedience.

We feel no interest whatever in the discussion of an inspiration, "like G.o.d's omnipotence, not limited to the few writers claimed by the Jews, Christians and Mohammedans, but as extensive as the race;"[121] or perhaps as extensive as all creation, and leading us to regard even "the solemn notes of the screech owl" as inspired.[122] What manner of use could the Bible be to an ignorant soul groping its way to truth and holiness, or to a dying sinner hastening to the judgment seat of G.o.d, if it were true, that "the Bible's own teaching on the subject is that everything good in any book, person or thing, is inspired? Milton and Shakespeare, and Bacon and the Canticles, the Apocalypse and the Sermon on the Mount, and the Eighth Chapter of the Romans are all inspired. How much inspiration they respectively contain must be gathered from their results."[123]

This liberal grant of inspiration, alike to Moses and Mohammed, to Christ and to Shakespeare, is evidently a denial of divine authority to any of them. If Hamlet, and the Sermon on the Mount, and the Koran, are all of a like divine authority, or all alike without any, it is merely a matter of taste whether I worship at Niblo's or the Tabernacle, or keep a harem in my house or a prayer-meeting. Most men, however, find it hard to believe that Christ and Mohammed taught exactly the same religion, or that the church and the theater are precisely equal and alike in their influences on the heart and life; and so they reject several of these inspired men, and cleave to the one they like best. Whereas, if this theory be true, they ought not to act in such a disrespectful way toward any inspired man; but ought to attend the church, the theater and the harem with equal regularity, and serve G.o.d, Mammon and Belial with equal diligence.

"Oh," it is replied, "they are not all inspired in the same degree. It does not follow that because Byron, and Shakespeare, and Paul are all inspired, that their writings will produce exactly the same results, or that they are alike suitable for every const.i.tution and temper. How much inspiration they severally possess must be determined by their results.

The tree is known by its fruits; and experience is the price of truth."

But truth may be bought too dear. I am sick and need some medicine, but know not exactly what kind, or how much to take. "Here," says my Rationalist friend, "is a whole drug store for you. Every drawer, and pot, and bottle is full of medicine. Help yourself." But, my good sir, how am I to know what kind will suit me? There are poisons here, as well as medicines; and I can not tell the difference between a.r.s.enic and calomel. One of my neighbors died the other day from swallowing oxalic acid instead of Glauber's salts. Be kind enough to put the poisons on one shelf, and the medicines on the other, or, at least, to label them, so that I may know which to choose and which to refuse. "Oh," says my Rationalist friend, "this distinction between medicines and poisons is all an antiquated, vulgar prejudice. What you call poisons are really medicines. Medical virtue is not confined to the few specifics recognized by the Homeopathics, the Regular Faculty, or the Hydropathics, but is as extensive as the world. Everything on earth has a medical virtue; but how much, and of what sort, must be determined by experience. In fact, you must try for yourself whether any particular drug will kill you, or cure you. So here is the whole drug store to begin your cure with." A valuable gift, truly! "In the day we eat thereof, our eyes will be opened, and we shall be as G.o.ds, knowing good and evil." I think, reader, you and I will let somebody else try that experiment.

"Why should men throw away their common sense, and swallow everything as inspired?" says another friend of the Rationalistic school. "G.o.d has given us reason to discern between good and evil, and commanded us to use it. _Prove the spirits, whether they be of G.o.d._ _I spake as to wise men._ _Judge ye what I say_, is the language of Scripture. The right of private judgment is the inalienable inheritance of Protestants. I am for examining the Bible according to the principles of reason and truth.

'That only is to be regarded as true and valid which is matter of personal conviction.' The Old Testament is in many places contrary to my convictions of truth and reason. I find that it consists of a great variety of treatises of various degrees of merit. Even in the same book it presents often strange contrasts--sublime moral precepts on one page; on the next, solemn requirements of frivolous ceremonies, utterly unworthy of G.o.d; or solemn narrations of miraculous interferences with the established course of nature, which, taken literally, are absolutely incredible. The judicious reader must therefore discriminate between those divine precepts of morality which were infused into the minds of the Hebrew sages, and those Jewish prejudices which their education and character inclined them to regard as equally important; and he must divest the narrative of facts as they actually occurred, from the national legends and traditions which the compilers of the Pentateuch added to adorn the history."

This, it will be seen, at once raises another and very important question, namely: By what standard are the writings of the Old Testament to be judged? Or rather it settles the question by taking it for granted, that every inquirer is to judge them according to his own notions of reason and truth. But this does not help me out of my difficulty; for it supposes me already to possess the knowledge, and the virtue, which a revelation from G.o.d is needed to communicate. If I am able, by my own reason, to construct a perfect standard of morals to judge the Bible by, what need have I for the Bible revelation? And if I have the right to refuse obedience to any commands I may judge frivolous or unreasonable, before I know whether they came from G.o.d or not, and am bound to obey only those which agree with my notions of right, what authority has the law of G.o.d? A revelation from G.o.d which should submit its truths to be judged by the ignorance, and its commands by the inclinations, of sinful men, would by that very submission declare its worthlessness. The use of a divine revelation is either to tell us some truth of which we are ignorant, or to enjoin some duty to which we are disinclined.

Besides, it is not possible to make any such dissection of the moral precepts of the Bible, from the miraculous history which forms their skeleton, as will leave them either truth or authority. It is the miraculous history that gives sanction to the divine morality, and without it the ten commandments would have no more hold on any man's conscience than the wise saws which Poor Richard says. Take, for instance, one of the first and most important of the Bible moralities--the sacredness of marriage--which is wholly based upon a narrative of events utterly unparalleled; and, if judged by the usual course of nature, perfectly incredible. The original difference in the formation of man and woman, and G.o.d's making at first one man and one woman, and joining them together with his blessing, const.i.tute the reasons, and consecrate the pledge of marriage. "_For this cause shall a man leave his father and mother_--although the claims of the parental relation are very strong--_and cleave to his wife_--with whom it may be he has but a few weeks' acquaintance--_and they two shall be one flesh_.

_What therefore G.o.d hath joined together let no man put asunder._" But if the cause had no existence, save in the brain of some antediluvian novel-writer, and G.o.d did not so unite them, the consequence is only a notion also, and any man may leave his wife whenever he likes.

By far the most incredible narrative in the Bible is contained in the first verse: "_In the beginning G.o.d created the heavens and the earth._"

All the other miracles recorded in it sink into familiarity compared with this stupendous display of the supernatural. To the believer of this first great miracle none of its subsequent narratives can seem incredible. But it is precisely upon this unexampled and incredible narrative that the whole structure of Bible morality is built. If this extraordinary narrative be rejected as false, all the moral precepts of the Bible are not worth a feather. The morality of the Bible, then, stands or falls with its history of G.o.d's supernatural works among men.

It has been argued, that no amount of testimony can authenticate accounts of miracles; since a miracle, being a violation of the laws of nature, is contradicted by an unalterable experience, but only supported by fallible human testimony.

But every step of this sophism is in error. A miracle can not be proven to be any more a violation of the laws of nature, than the existence of the nature regulated by laws. It may be more unusual, but not more supernatural. The restoration of life to a dead man is no greater violation of the laws of nature than the first bestowal of life on dead matter. Were the resurrections as common as childbirths n.o.body would consider them violations of the laws of nature.

Moreover, our knowledge of the laws of nature is not based upon my experience, or yours, but upon the testimony of our teachers; which, so far from being uniform and invariable as to the supremacy of the commonplace in nature, is perfectly conclusive as to the repeated occurrence of the miraculous. The miracles of Scripture are better authenticated than the facts of science.

Scientific men talk a great deal of nonsense about the laws of nature, as if they were the only agents known in this world. But every man knows that he himself possesses the power to control the laws of nature, by bringing a higher law to arrest a lower; as when the power of vegetation arrests the law of gravitation, and sends the drop of rain which had trickled down the outside of the bark of the pine, climbing up again a hundred feet; or as when the power of animal life converts a hundred weight of gra.s.s into a leg of mutton; or as when the power of the human intellect transforms a pound of zinc into telegrams, or a ton of niter and sulphur into death and destruction. Now if man can thus control and use the laws of nature for human purposes, why can not the G.o.d who made him so cunning do as much? Aye, and as much more as G.o.d is greater than man?

But we are told that no testimony can prove that any wonderful work has been wrought by G.o.d. "No testimony can reach to the supernatural; testimony can apply only to apparent sensible facts; testimony can only prove an extraordinary, and perhaps inexplicable, phenomenon or occurrence; that it is due to supernatural causes is entirely dependent on the previous belief or a.s.sumption of the parties."[124]

But when Christ said, "If I cast out devils by the Spirit of G.o.d, then the kingdom of G.o.d is come unto you;" or when he said, at the grave of Lazarus, to Martha, "Said I not unto thee that if thou wouldest believe thou shouldest see the glory of G.o.d?" can we not believe our Lord's testimony, that he cast out devils, and raised the dead, by the direct intervention of G.o.d? He appeals to his miracles as evidences of his divine authority: "The works that I do in my Father's name, they bear witness of me." "If I do not the works of my Father, believe me not. But if I do though ye believe not me, believe the works; that ye may know and believe that the Father is in me, and I in him."[125] Now I demand to know whether this testimony of our Lord is not to be believed? And whether he does not directly claim to work miracles by the immediate power of G.o.d? The testimony of the man whom G.o.d authenticates, by enabling him to do such miracles as those of Moses and of Christ, is conclusive as to the power by which they are wrought. So you read in Exodus iii. that G.o.d commissioned Moses to work miracles as signs of his divine commission, and seals of his testimony recorded in the Bible.

If we proceed now to examine the facts of this history, it is evident, that neither your reason or mine, nor our personal convictions, can be any rule of what is true and valid. The most that reason can say about history is, that the story seems probable; but so does any well-written novel; or that it is improbable; but truth is often stranger than fiction; and every genuine history relates wonderful events. Neither does our personal knowledge enable us to tell what was the original historical fact, how much was added by the Hebrew prejudices of Moses, and which are the legends with which it was afterward adorned; for neither you nor I were there to see. Nor can any two of those critics, who have undertaken to divide the facts from the fables according to their personal convictions of what is true and valid, agree upon any common principle of gleaning, or in gathering in their results. And if they could, the crop would not be worth barn-room; for the only conclusion in which they seem at all likely to agree is, that the story of creation in the beginning of the Book is a myth, like one of Ovid's Metamorphoses; and that the prophecy of the resurrection, at the end, is another; and that there are a great many legends in the middle. Now, if so, why winnow such chaff?

But while the Jewish people exist as a distinct race, it is impossible rationally to deny some extraordinary origin of their extraordinary character and customs; and the Bible is the only history which pretends to tell it. The utter failure of Rationalistic criticism to give any rational account of the facts which must be admitted to account for the existence of the Jews as a distinct people, is ludicrously apparent in the attempts generally made to explain the miraculous narratives of the Bible. The tree of good and evil was a poisonous plant, like the poison oak, or the machineal tree, under which our first parents fell asleep, and dreamed about the temptation, and the fall. The shining face of Moses was the natural effect of electricity. Zechariah's vision was the smoke of the lamps of the golden candlestick in the temple. The wise men of the East were some peddlers who presented toys to the child Jesus; and the star which went before, their servant carrying a torch. The angels who ministered to Christ in his temptation were a caravan bearing provisions. The transfiguration was an electric storm. The plagues of Egypt, the pa.s.sage of the Red Sea, and the miracles of the desert, were merely natural phenomena, dextrously used by Moses and Aaron to suit their purpose.

It is alleged that these enthusiastic patriots, full of the superst.i.tions of an early age, which attributed all prodigies to G.o.d, and placed all heroes under his guidance, succeeded by their fiery eloquence in inspiring their captive countrymen with the love of liberty; and had political dexterity enough to create a faction in their favor in the Egypt cabinet. Then taking advantage of a fortunate succession of calamities arising from natural causes--such as an extraordinary rising of the Nile, in consequence of which it was more deeply colored than usual with the red mud of Nubia, and overflowed the country to a greater extent than usual, leaving on its retreat numerous ponds, which, of course, bred swarms of frogs and gnats, and raised malaria, spreading various sicknesses over the land, both to man and beast; a devastating visit of locusts, the well-known scourge of Africa; a remarkable thunder-storm, accompanied with hail, causing great havoc of growing crops, as such hail-storms always do; followed by the chamsin, or dust-storm from the desert, darkening the air with clouds of dust and sand; and by an extraordinary mortality, the natural result of these various causes--they persuaded the superst.i.tious Egyptians that these calamities were tokens of the displeasure of the G.o.d of the Hebrews, and improved the opportunity to escape, while the resources of the Egyptians were exhausted, and their minds confounded by these various misfortunes. Leading them to that part of the Red Sea south of Suez, where a succession of shoals stretch across from the Egyptian to the Arabian side, they crossed safely at low water, while the Egyptian army perished by the rising of the tide; and the Israelites betaking themselves to a wandering, pastoral life in the wilderness of Arabia, lived, as the Bedouins do at this day, on the milk of their flocks and the manna which was spontaneously produced by the tamarisk trees of Sinai; where they remained until they had framed a civil and religious code, and whence they prosecuted their conquests in various directions for fifty years, until their invasion of Palestine. This is the sum of what, with various modifications, Rationalist writers and preachers present us, as the genuine historic basis of the Mosaic narrative.

It really does seem to have been very fortunate for the Israelites that so many misfortunes should happen to fall upon their oppressors, all in one season, and just at the time that men of such cleverness as Moses and Aaron were among them; and that the Egyptians should luckily have imbibed the superst.i.tion, that all nature was under the direction of a Supreme Moral Governor, who was able and willing to wield all the elements for the punishment of oppressors.

It was also very lucky for these poor, overworked, and oppressed slaves--the cla.s.s which in all other ages and countries suffers most from hard times--that they should have escaped unhurt by these calamities; for if they had suffered by them as well as the Egyptians, they could not have persuaded them that G.o.d favored Israel.

Here one can not but wonder that these learned Egyptians, whose colleges of priests were planted on the banks of the Nile, and who had made the climate, soil, and productions of their native land their constant study, should have been so ignorant of these natural causes of the plagues--so easily discovered nowadays by anybody who makes a summer trip to Egypt--as to be terrified into emanc.i.p.ating their slaves by a stormy season. Just imagine to yourself a couple of abolitionist lecturers proceeding to Lexington and commanding the slaveholders of Kentucky to liberate their slaves immediately, on pain of the Ohio being muddy during high water, and the swamps of the river-bottom being full of frogs and musquitoes! But this interpretation does not reach the climax of absurdity till our Rationalist Punch, by way of signalizing his deliverance from Egyptian bondage, makes Pharaoh and his army forget that the tide ebbs and flows in the Red Sea, raises the tide over a shoal faster than cavalry could gallop from it, gathers an annual crop of twenty millions of bushels of manna from the thorn-bushes of Sinai, and feeds three millions of men, women, and children for forty years upon purgative medicine!!!