Innocuos ambos, cultores numinis ambos;
[Both innocent, both worshippers of Deity;]
the rainbow, which Jupiter set in the cloud, a sign to men;” the seventh day a sacred day; with many others, all conspiring to establish the reality of the facts which Moses relates, because tending to show that vestiges of the like present themselves in the traditional history of the world at large. 9. The concurrence which is found between the writings of Moses and those of the New Testament bespeaks their truth: the latter constantly appealing to them, being indeed but the completion of the system which the others are the first to put forth. Nor is this an illogical argument; for, though the credibility of the New Testament itself may certainly be reasoned out from the truth of the Pentateuch once established, it is still very far from depending on that circumstance exclusively, or even principally. The New Testament demands acceptance on its own merits, on merits distinct from those on which the books of Moses rest, therefore (so far as it does so) it may fairly give its suffrage for their veracity, valeat quantum valet: [it may avail as far as it goes;] and surely it is a very improbable thing, that two dispensations, separated by an interval of some fifteen hundred years, each exhibiting prophecies of its own, since fulfilled; each asserting miracles of its own, on strong evidence of its own; that two dispensations, with such individual claims to be believed, should also be found to stand in the closest relation to one another, and yet both turn out impostures after all. 10. Above all, there is a comparative purity in the theology and morality of the Pentateuch, which argues not only its truth, but its high original; for how else are we to account for a system like that of Moses, in such an age and among such a people; that the doctrine of the unity, the self-existence, the providence, the perfections of the great God of heaven and earth, should thus have blazed forth (how far more brightly than even in the vaunted schools of Athens at its most refined era!) from the midst of a nation, of themselves ever plunging into gross and grovelling idolatry; and that principles of social duty, of benevolence, and of self-restraint, extending even to the thoughts of the heart, should have been the produce of an age which the very provisions of the Levitical law itself show to have been full of savage and licentious abominations? Exod. iii, 14; xx, 3–17; Lev. xix, 2, 18; Deut. vi, 4; xxx, 6. Such are some of the internal evidences for the veracity of the books of Moses. 11. Then the situation in which the Jews actually found themselves placed, as a matter of fact, is no slight argument for the truth of the Mosaic accounts; reminded, as they were, by certain memorials observed from year to year, of the great events of their early history, just as they are recorded in the writings of Moses, memorials universally recognised both in their object and in their authority. The passover, for instance, celebrated by all, no man doubting its meaning, no man in all Israel assigning to it any other origin than one, viz. that of being a contemporary monument of a miracle displayed in favour of the people of Israel; by right of which credentials, and no other, it summoned from all quarters of the world, at great cost, and inconvenience, and danger, the dispersed Jews, none disputing the obligation to obey the summons. 12. Then the heroic devotion with which the Israelites continued to regard the law, even long after they had ceased to cultivate the better part of it, even when that very law only served to condemn its worshippers, so that they would offer themselves up by thousands, with their children and wives, as martyrs to the honour of their temple, in which no image, even of an emperor, who could scourge them with scorpions for their disobedience, should be suffered to stand, and they live: so that rather than violate the sanctity of the Sabbath day, the bravest men in arms would lay down their lives as tamely as sheep, and allow themselves to be burned in the holes where they had taken refuge from their cruel and cowardly pursuers. All this points to their law, as having been at first promulgated under circumstances too awful to be forgotten even after the lapse of ages. 13. Then again, the extraordinary degree of national pride with which the Jews boasted themselves to be God’s peculiar people, as if no nation ever was or ever could be so nigh to him; a feeling which the early teachers of Christianity found an insuperable obstacle to the progress of the Gospel among them, and which actually did effect its ultimate rejection, this may well seem to be founded upon a strong traditional sense of uncommon tokens of the Almighty’s regard for them above all other nations of the earth, which they had heard with their ears, or their fathers had declared unto them, even the noble works that he had done in the old time before them. 14. Then again, the constant craving after a sign,” which beset them in the latter days of their history, as a lively certificate of the prophet; and not after a sign only, but after such a one as they would themselves prescribe: What sign showest thou, that we may see, and believe? Our fathers did eat manna in the desert,” John vi, 31. This desire, so frequently expressed, and with which they are so frequently reproached, looks like the relic of an appetite engendered in other times, when they had enjoyed the privilege of more intimate communion with God; it seems the wake, as it were, of miracles departed. 15. Lastly, the very onerous nature of the law; so studiously meddling with all the occupations of life, great and small;--this yoke would scarcely have been endured, without the strongest assurance, on the part of those who were galled by it, of the authority by which it was imposed. For it met them with some restraint or other at every turn. Would they plough? then it must not be with an ox and an ass. Would they sow? then must not the seed be mixed. Would they reap? then must they not reap clean. Would they make bread? then must they set apart dough enough for the consecrated loaf. Did they find a bird’s nest? then must they let the old bird fly away. Did they hunt? then they must shed the blood of their game, and cover it with dust. Did they plant a fruit tree? for three years was the fruit to be uncircumcised. Did they shave their beards? they were not to cut the corners. Did they weave a garment? then must it be only with threads prescribed. Did they build a house? they must put rails and battlements on the roof. Did they buy an estate? at the year of jubilee, back it must go to its owner. All these (and how many more of the same kind might be named!) are enactments which it must have required extraordinary influence in the lawgiver to enjoin, and extraordinary reverence for his powers to perpetuate.
Still, after all, says Mr. Blunt, unbelievers may start difficulties,--this I dispute not; difficulties, too, which we may not always be able to answer, though I think we may be always able to neutralize them. It may be a part of our trial, that such difficulties should exist and be encountered; for there can be no reason why temptations should not be provided for the natural pride of our understanding, as well as for the natural lusts of our flesh. To many, indeed, they would be the more formidable of the two, perhaps to the angels who kept not their first estate they proved so. With such facts, however, before me, as these which I have submitted to my readers, I can come to no conclusion but one,--that when we read the writings of Moses, we read no cunningly devised fables, but solemn and safe records of great and marvellous events, which court examination, and sustain it; records of such apparent veracity and faithfulness, that I can understand our Lord to have spoken almost without a figure, when he said, that he who believed not Moses, neither would he be persuaded though one rose from the dead.
MOTH, עיש, Job iv, 19; and עשש, Job xiii, 28; xxvii, 18; Psalm vi, 7; xxxi, 9, 10; xxxix, 11; Isaiah l, 9; Hosea v, 12. The clothes moth is the tinea argentea; of a white, shining silver, or pearl colour. It is clothed with shells, fourteen in number, and these are scaly. Albin asserts this to be the insect that eats woollen stuffs; and says that it is produced from a gray speckled moth, that flies by night, creeps among woollens, and there lays her eggs, which, after a little time, are hatched as worms, and in this state they feed on their habitation, till they change into a chrysalis, and thence emerge into moths. The young moth, or moth worm,” says the Abbé Pluche, upon leaving the egg which a papilio had lodged upon a piece of stuff commodious for her purpose, finds a proper place of residence, grows and feeds upon the nap, and likewise builds with it an apartment, which is fixed to the groundwork of the stuff with several cords and a little glue. From an aperture in this habitation, the moth worm devours and demolishes all about him; and, when he has cleared the place, he draws out all the fastenings of his tent; after which he carries it to some little distance, and then fixes it with the slender cords in a new situation. In this manner he continues to live at our expense, till he is satisfied with his food, at which period he is first transformed into the nympha, and then changed into the papilio.”
The allusions to this insect in the sacred writings are very striking: Fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool.” They shall perish with as little noise as a garment under the tooth of a moth, Isaiah li, 7, 8. In the prophecies of Hosea, God himself says, I will be as a moth unto Ephraim, and as a lion;” that is, I will send silent and secret judgments upon him, which shall imperceptibly waste his beauty, corrode his power, and diminish his strength, and will finish his destruction with open and irresistible calamities. Or the meaning may be, As the moth crumbles into dust under the slightest pressure, or the gentlest touch, so man dissolves with equal ease, and vanishes into darkness, under the finger of the Almighty. Deeply sensible of this affecting truth, the royal Psalmist earnestly deprecates the judgments of God, humbly confessing his own weakness, and the inability of every man to endure his frown: Remove thy stroke away from me: I am consumed by the blow of thy hand. When thou with rebukes doth correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah,” Psalm xxxix, 10, 11. Such, in the estimation of Job, is the fading prosperity of a wicked man: He buildeth his house as a moth, and as a booth that the keeper maketh,” Job xxvii, 18. His unrighteous acquisitions shall be of short continuance; they shall moulder insensibly away, returning to the lawful owner, or pass into the possession of others. It is in this sense that the Lord threatens: I will be unto Ephraim as a moth,” Hosea v, 12. By the secret curse of God he shall fade away, and whatever is most precious in his estimation shall be gradually dissolved and consumed, as a garment eaten by the moth. The same allusion is involved in the direction of our Lord to his disciples: Lay not up for yourselves treasures upon the earth, where moth and rust doth corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal,” Matthew vi, 19, 20. The word treasure commonly suggests to our minds the idea of some durable substance, as precious stones, gold, and silver, upon which the persevering industry of a moth can make no impression; but, in the language of inspiration, it denotes every thing collected together which men reckon valuable. The Jews had treasures of raiment as well as of corn, of wine, of oil, of honey, Jer. xli, 8; and of gold, silver, and brass, Ezek. xxxiii, 4; Dan. xi, 43. The robes of princes were a part of their treasure, upon which they often set a particular value. Rich vestments made a conspicuous figure in the treasury of Ulysses. These were, from their nature, exposed to the depredations of the moth; fabricated of perishing materials, they were liable to be prematurely consumed, or taken away by fraud or violence; but the favour of God, and the graces of his Spirit, and the enjoyment of eternal happiness, are neither liable to internal decay nor external violence, and by consequence, are the proper objects of our highest regard, chief solicitude, and constant pursuit. It is also likely, that by moth” our Lord meant all the kinds of small insects which devour or spoil the different kinds of property, such as corn, honey, fruits, &c, which were treasured up for the future. These, in warm countries, are very numerous and destructive.
MOURNING. See [Burial] and [Dead].
MOUSE, עבבר, in Chaldee acalbar, probably the same with the aliarbui of the Arabians or the jerboa, Leviticus xi, 29; 1 Samuel vi, 4, 5, 11, 18; Isaiah xlvi, 17. All interpreters acknowledge that the Hebrew word achbar signifies a mouse,” and more especially a field mouse.” Moses declares it to be unclean, which insinuates that it was sometimes eaten; and, indeed, it is affirmed that the Jews were so oppressed with famine during the siege of Jerusalem by the Romans, that, notwithstanding this prohibition, they were compelled to eat dogs, mice, and rats. Isaiah, lxvi, 17, justly reproaches the Jews with eating the flesh of mice and other things that were impure and abominable. It is known what spoil was made by mice in the fields of the Philistines, 1 Sam. vi, 5, 6, &c, after this people had brought into the country the ark of the Lord; so that they were obliged to take the resolution to send it back, accompanied with mice and emerods of gold, as an atonement for the irreverence they had committed, and to avert from their land the vengeance that pursued them. Judea has suffered by these animals in other times. William, archbishop of Tyre, records, that in the beginning of the twelfth century a penitential council was held at Naplouse, where five and twenty canons were framed for the correction of the manners of the inhabitants of the Christian kingdom of Jerusalem, who, they apprehended, had provoked God to bring upon them the calamities of earthquakes, war, and famine. This last the archbishop ascribes to locusts and devouring mice, which had for four years together so destroyed the fruits of the earth, as seemed to cause almost a total failure in their crops. Bochart has collected many curious accounts relative to the terrible devastation made by these animals.
MULBERRY TREE, בכא, 2 Sam. v, 23, 24; 1 Chronicles xiv, 14, 15; Psalm lxxxiv, 7. The LXX, in Chronicles, render the word by ἀπίων, pear trees;” so Aquila and the Vulgate, both in Samuel and Chronicles, pyrorum.” Others translate it the mulberry tree.” More probably it is the large shrub which the Arabs still call baca;” and which gave name to the valley where it abounded. Of this valley Celsius remarks, that it was rugged and embarrassed with bushes and stones, which could not be passed through without labour and tears;” referring to Psalm lxxxiv, 7; and the rough valley,” Deut. xxi, 4; and he quotes from a manuscript of Abu'l Fideli a description of the tree which grew there, and mentions it as bearing a fruit of an acrid taste.
MULE, פרד, 2 Sam. xiii, 29; 1 Kings i, 33; x, 25, &c. A mongrel kind of quadruped, between the horse and the ass. Its form bears a considerable resemblance to the last mentioned animal; but in its disposition it is rather vicious and intractable; so that its obstinacy has become a proverb. With this creature the early ages were probably unacquainted. It is very certain the Jews did not breed mules, because it was forbidden them to couple together two creatures of different species, Lev. xix, 19. But they were not prohibited the making use of them: thus we find in David’s time that they had become very common, and made up a considerable part of the equipage of princes, 2 Sam. xiii, 29; xviii, 9; 1 Kings i, 33, 38, 44; x, 25; 2 Chron. ix, 24.