Now, this double rank is the property of redeemed humanity: we are "a kingdom and priests unto G.o.d." Yet the laity of the Corinthian Church were rebuked for a self-a.s.serting and mutinous enjoyment of their rank: "Ye have reigned as kings without us"; and others there were in this Christian dispensation who "perished in the gainsaying of Korah" (1 Cor.

iv. 8; Jude 11).

If the words "He hath made us a kingdom and priests" furnish any argument against the existence of an ordained ministry now, then there should have been no Jewish priesthood, for the same words are here. And is it supposed that this a.s.sertion only began to be true when the apostles died? Certainly there is a kind of self-a.s.sertion in the ministry which they condemn. But if they are opposed to its existence, alas for the Pastoral Epistles! It was because the function belonged to all, that no man might arrogate it who was not commissioned to act on behalf of all.

But while the individual may not a.s.sert himself to the unsettling of church order, the privilege is still common property. All believers have boldness to enter into the holiest place of all. All are called upon to rule for G.o.d "over a few things," to establish a kingdom of G.o.d within, and thus to receive a crown of life, and to sit with Jesus upon His throne. The very honours by which Israel was drawn to G.o.d are offered to us all, as it is written, "We are the circ.u.mcision," "We are Abraham's seed and heirs according to the promise" (Phil. iii. 3; Gal. iii. 29).

To this appeal the nation responded gladly. They could feel that indeed they had been sustained by G.o.d as the eagle bears her young-not grasping them in her claws, like other birds, but as if enthroned between her wings, and sheltered by her body, which interposed between the young and any arrow of the hunter. Thus, say the Rabbinical interpreters, did the pillar of cloud intervene between Israel and the Egyptians. If the image were to be pressed so far, we could now find a much closer a.n.a.logy for the eagle "preferring itself to be pierced rather than to witness the death of its young" (Kalisch). But far more tender, and very touching in its domestic homeliness, is the metaphor of Him Whose discourses teem with allusions to the Old Testament, yet Who preferred to compare Himself to a hen gathering her chickens under her wing.

With the adhesion of Israel to the covenant, Moses returned to G.o.d. And the Lord said, "Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever."

The design was to deepen their reverence for the Lawgiver Whose law they should now receive; to express by lessons, not more dreadful than the plagues of Egypt, but more vivid and sublime, the tremendous grandeur of Him Who was making a covenant with them, Who had borne them on His wings and called them His firstborn Son, Whom therefore they might be tempted to approach with undue familiarity, were it not for the mountain that burned up to heaven, the voice of the trumpet waxing louder and louder, and the Appearance so fearful that Moses said, "I exceedingly fear and quake" (t? fa?ta??e???-Heb. xii. 21).

When thus the Deity became terrible, the envoy would be honoured also.

But it is important to observe that these terrible manifestations were to cease. Like the impressions produced by sickness, by sudden deaths, by our own imminent danger, the emotion would subside, but the conviction should remain: they should believe Moses for ever. Emotions are like the swellings of the Nile: they subside again; but they ought to leave a fertilising deposit behind.

That the impression might not be altogether pa.s.sive, and therefore ephemeral, the people were bidden to "sanctify themselves"; all that is common and secular must be suspended for awhile; and it is worth notice that, as when the family of Jacob put away their strange G.o.ds, so now the Israelites must wash their clothes (cf. Gen. x.x.xv. 2). For one's vestment is a kind of outer self, and has been with the man in the old occupations from which he desires to purify himself. It was therefore that when Jehu was made king, and when Jesus entered Jerusalem in triumph, men put their garments under their chief to express their own subjection (2 Kings ix. 13; Matt. xxi. 7). Much of the philosophy of Carlyle is latent in these ancient laws and usages.

Moreover, the mountain was to be fenced from the risk of profanation by any sudden impulsive movement of the crowd, and even a beast that touched it should be slain by such weapons as men could hurl without themselves pursuing it. Only when the trumpet blew a long summons might the appointed ones come up to the mount (ver. 13).

On the third day, after a soul-searching interval, there were thunders and lightnings, and a cloud, and the trumpet blast; and while all the people trembled, Moses led them forth to meet with G.o.d. Again the narrative reverts to the terrible phenomena-the fire like the smoke of a furnace (called by an Egyptian name which only occurs in the Pentateuch), and the whole mountain quaking. Then, since his commission was now to be established, Moses spake, and the Lord answered him with a voice. And when he again climbed the mountain, it became necessary to send him back with yet another warning, whether his example was in danger of emboldening others to exercise their newly given priesthood, or the very excess of terror exercised its well-known fascinating power, as men in a burning ship have been seen to leap into the flames.

And the priests also, who come near to G.o.d, should sanctify themselves.

It has been asked who these were, since the Levitical inst.i.tutions were still non-existent (ver. 22, cf. 24). But it is certain that the heads of houses exercised priestly functions; and it is not impossible that the elders of Israel who came to eat before G.o.d with Jethro (xviii. 12) had begun to perform religious functions for the people. Is it supposed that the nation had gone without religious services for three months?

It has been remarked by many that the law of Moses appealed for acceptance to popular and even democratic sanctions. The covenant was ratified by a plebiscite. The tremendous evidence was offered equally to all. For, said St. Augustine, "as it was fit that the law which was given, not to one man or a few enlightened people, but to the whole of a populous nation, should be accompanied by awe-inspiring signs, great marvels were wrought ... before the people" (_De Civ. Dei_, x. 13).

We have also to observe the contrast between the appearance of G.o.d on Sinai and His manifestation in Jesus. And this also was strongly wrought out by an ancient father, who represented the Virgin Mary, in the act of giving Jesus into the hands of Simeon, as saying, "The blast of the trumpet does not now terrify those who approach, nor a second time does the mountain, all on fire, cause terror to those who come nigh, nor does the law punish relentlessly those who would boldly touch. What is present here speaks of love to man; what is apparent, of the Divine compa.s.sion." (Methodius _De Sym. et Anna_, vii.)

But we must remember that the Epistle to the Hebrews regards the second manifestation as the more solemn of the two, for this very reason: that we have not come to a burning mountain, or to mortal penalties for carnal irreverence, but to the spiritual mountain Zion, to countless angels, to G.o.d the Judge, to the spirits of just men made perfect, and to Jesus Christ. If they escaped not, when they refused Him Who warned on earth, much more we, who turn away from Him Who warneth from heaven (Heb. xii. 1825).

There is a question, lying far behind all these, which demands attention.

It is said that legends of wonderful appearances of the G.o.ds are common to all religions; that there is no reason for giving credit to this one and rejecting all the rest; and, more than this, that G.o.d absolutely could not reveal Himself by sensuous appearances, being Himself a Spirit. In what sense and to what extent G.o.d can be said to have really revealed Himself, we shall examine hereafter. At present it is enough to ask whether human love and hatred, joy and sorrow, homage and scorn can manifest themselves by looks and tones, by the open palm and the clenched fist, by laughter and tears, by a bent neck and by a curled lip. For if what is most immaterial in our own soul can find sensuous expression, it is somewhat bold to deny that a majesty and power beyond anything human may at least be conceived as finding utterance, through a mountain burning to the summit and reeling to the base, and the blast of a trumpet which the people could not hear and live.

But when it is argued that wondrous theophanies are common to all faiths, two replies present themselves. If all the races of mankind agree in believing that there is a G.o.d, and that He manifests Himself wonderfully, does that really prove that there is no G.o.d, or even that He never manifested Himself wondrously? We should certainly be derided if we insisted that such a universal belief proved the truth of the story of Mount Sinai, and perhaps we should deserve our fate. But it is more absurd by far to pretend that this instinct, this intuition, this universal expectation that G.o.d would some day, somewhere, rend the veil which hides Him, does actually refute the narrative.

We have also to ask for the production of those other narratives, sublime in their conception and in the vast audience which they challenged, sublimely pure alike from taint of idolatrous superst.i.tion and of moral evil, profound and far-reaching in their practical effect upon humanity, which deserve to be so closely a.s.sociated with the giving of the Mosaic law that in their collapse it also must be destroyed, as the fall of one tree sometimes breaks the next. But this narrative stands out so far in the open, and lifts its head so high, that no other even touches a bough of it when overturned.

Is it seriously meant to compare the alleged disappearance of Romulus, or the secret interviews of Numa with his Egeria, to a history like this? Surely one similar story should be produced, before it is a.s.serted that such stories are everywhere.

FOOTNOTES:

[33] This phrase is not found elsewhere in the Pentateuch. Is it fancy which detects in it a desire to remind them of their connection with the least worthy rather than the n.o.blest of the Patriarchs? One would not expect, for instance, to read, Fear not, thou worm Abraham, or even Israel; but the name of Jacob at once calls up humble a.s.sociations.

[34] This word is the same which occurs in the verse so beautifully but erroneously rendered "They shall be Mine, saith the Lord of hosts, in the day when I make up My jewels" (Mal. iii. 17, A.V.).

"They shall be Mine ... in the day that I do make, even a peculiar treasure" (R.V.).

CHAPTER XX.

_THE LAW._

xx. 117.

We have now reached that great event, one of the most momentous in all history, the giving of the Ten Commandments. And it is necessary to consider what was the meaning of this event, what part were they designed to play in the religious development of mankind.

1. St. Paul tells us plainly what they did _not_ effect. By the works of the law could no flesh be justified: to the father of the Hebrew race faith was reckoned instead of righteousness; the first of their royal line coveted the blessedness not of the obedient but of the pardoned; and Habakkuk declared that the just should live by his faith, while the law is not of faith, and offers life only to the man that doeth these things (Rom. iv. 3, 6; Gal. iii. 12). In the doctrinal scheme of St.

Paul there was no room for a compromise between salvation by faith and reliance upon our own performance of any works, even those simple and obvious duties which are of world-wide obligation.

2. But he never meant to teach that a Christian is free from the obligation of the moral law. If it is not true that we can keep it and so earn heaven, it is equally false that we may break it without penalty or remorse. What he insisted upon was this: that obligation is one thing, and energy is another; the law is good, but it has not the gift of pardon or of inspiration; by itself it will only reveal the feebleness of him who endeavours to perform it, only force into direst contrast the spiritual beauty of the pure ideal and the wretchedness of the sinner, carnal, sold under sin. In this respect, indeed, the law was its own witness. For if, among all the millions of its children, one had lived by obedience, how could he have shared in its elaborate sacrificial apparatus, in the hallowing of the altar from pollution by the national uncleanness, in the sprinkling of the blood of the offering for sin? Take the case of the highest official. A sinless high priest under the law would have been paralysed by his virtue, for his duty on the greatest day of all the year was to make atonement first for his own sins.

3. The law being an authorised statement of what innocence means, and therefore of the only terms upon which a man might hope to live by works, is an organic whole, and we either keep it as a whole or break it. Such is the meaning of the words, he that offendeth in one point is guilty of all; because He who gave the seventh commandment gave also the sixth-so that if one commit no adultery, yet kill, he has become a transgressor of the law in its integrity (James ii. 11). The challenge of G.o.d to human self-righteousness is not one which can be half met. If we have not thoroughly kept it, we have thoroughly failed.

4. But this failure of man does not involve any failure, in the law, to accomplish its intended work. It is, as has been said, a challenge. The sense of our inability to meet it is the best introduction to Him Who came not to call the righteous but sinners to repentance, and thus the law became a tutor to bring men to Christ. It awoke the conscience, brought home the sense of guilt, and entered, that sin might abound in us, whose ignorance had not known sin without it. It was strictly that which Moses most frequently calls it-the Testimony.

5. Finally, however, the teaching of Scripture is not that Christians are condemned to live always in a condition of baffled striving, hopeless longing, conscious transgression of a code which testifies against them. The old and carnal nature gravitates downward, to selfishness and sin, as surely as by a law of the physical universe. But the law of the spirit of life in Christ Jesus emanc.i.p.ates us from that law of sin and death-the higher nature doing, by the very quality of its life, what the lower nature cannot be driven to do, by dread of h.e.l.l or by desire of heaven. The creature of earth becomes a creature of air, and is at home in a new sphere, poised on its wings upon the breeze.

Love is the fulfilling of the law. And the Christian is free from its dictation, as affectionate men are free from any control of the laws which command the maintenance of wife and child, not because they may defy the statutes, but because their volition and the statutes coincide.

Liberty is not lawlessness-it is the reciprocal harmony of law and the will.

And thus the grand paradox of Luther is entirely true: "Unless faith be without any, even the smallest works, it does not justify, nay, it is not faith. And yet it is impossible for faith to be without works-earnest, many and great." We are justified by faith without the works of the law, and yet we do not make void the law by faith-nay, we establish the law.

All this agrees exactly with the contrast, so often urged, between the giving of the Law and the utterance of the Sermon on the Mount. The former echoes across wild heights, and through savage ravines; the latter is heard on the gra.s.sy slopes of the hillside which overlooks the smiling Lake of Galilee. The one is spoken in thunder and graven upon stone: the other comes from the lips, into which grace is poured, of Him Who was fairer than the children of men. The former repeats again and again the stern warning, "Thou shalt not!" The latter crowns a sevenfold description of a blessedness, which is deeper than joy, though pensive and even weeping, by adding to these abstract descriptions an eighth, which applies them, and a.s.sumes them to be realised in His hearers-"Blessed are _ye_." If so much as a beast touched the mountain it should be stoned. But Simeon took the Divine Infant in his arms.

And this is not because G.o.d has become gentler, or man worthier: it is because G.o.d the Lawgiver upon His throne has come down to be G.o.d the Helper. But the beat.i.tudes could never have been spoken, if the law had not been imposed: the blessedness of a hunger and thirst for righteousness was created by the majestic and spiritual beauty of the unattained commandment.

Yes, it had a spiritual beauty. For, however formal, external, and even shallow, the commandments may appear to flippant modern babblers, St.

Paul bewailed the contrast between the law, which was spiritual, and his own carnal heart. And he, who had kept all the letter from his youth, was only the more vexed and haunted by the fleeting consciousness of a higher "good thing" unattained. Did not one table say "Thou shalt not covet," and the other promise mercy to thousands of those that love?

This leads us to consider the structure and arrangement of the Decalogue. Scripture itself tells us that there were "ten words" or precepts, written upon both sides of two tables. But various answers have been given at different times, to the question, How shall we divide the ten?

The Jews of a later period made a first commandment of the words, "I am the Lord thy G.o.d," which is not a commandment at all. And they restored the proper number, thus exceeded, by uniting in one the prohibition of other G.o.ds and of idolatry; although the worship of the golden calf, almost immediately after the law was given, suffices to establish the distinction. For then, as well as under Gideon, Micah and Jeroboam, the sin of idolatry fell short of apostasy to a wholly different G.o.d (Judg.

viii. 23, 27, xvii. 3, 5; 1 Kings xii. 28). The worship of images dishonours G.o.d, even if it be His semblance that they claim. In this arrangement, the tables were allotted five commandments each.

Another curious arrangement was devised, apparently by St. Augustine; and the weight of his authority imposed it upon Western Christianity until the Reformation, and upon the Latin and Lutheran churches unto this day. Like the former, it adds the second commandment to the first, but it divides the tenth. And it gives to the first table three commandments, "since the number of commandments which concern G.o.d seem to hint at the Trinity to careful students," while the seven commandments of the second table suggest the Sabbath. Such mystical references are no longer weighty arguments. And the proposed division of the tenth commandment seems quite precluded by the fact that in Exodus we read, "Thou shalt not covet thy neighbour's house nor his wife," while in Deuteronomy the order is reversed; so that its advocates are divided among themselves as to whether the coveting of a house or a wife is to attain the dignity of separate mention.

The ordinary English arrangement a.s.signs to the tables four commandments and six respectively. And the n.o.ble catechism of the Church of England appears to sanction this arrangement by including among "my duties to my neighbour" that of loving, honouring and succouring my father and mother. There are several objections to this arrangement. It is unsymmetrical. There seems to be something more sacred and divine about my relationship with my father and mother than those which connect me with my neighbour. The first table begins with the gravest offence, and steadily declines to the lowest; sin against the unique personality of G.o.d being followed by sin against His spirituality of nature, His name, and His holy day. If now the sin against His earthly representative, the very fountain and sanction of all law to childhood, be added to the first table, the same order will pervade those of the second-namely, sin against my neighbour's life, his family, his property, his reputation, and lastly, his interest in my inner self, in the wishes that are unspoken, the thoughts and feelings which

"I wad nae tell to nae man."

We thus obtain both the simplest division and the clearest arrangement.

In Romans xiii. 9 the fifth commandment is not enumerated when rehearsing the actions which transgress the second table. In the Hebrew text of Deuteronomy all the later commandments are joined with the sixth by the copulative (represented along with the negative fairly enough in our English by "Neither"), which seems to indicate that these five were united together in the author's mind. But the fifth stands alone, like all those of the first table. Now, it is clear that such an arrangement gives great sanction and weight to the sacred inst.i.tution of the family.

Finally, the comprehensiveness and spirituality of the law may be observed in this; that the first table forbids sin against G.o.d in thought, word and deed; and the second table forbids sin against man in deed, word and thought.