I /I

l*d.5H

YALE UNIVERSITY
LIBRARY

No. 6.

In TJ. S. A.,16ct,s/
In Great Britain, 43.

REMARKS ON THE
MISTAK6S0FM0S6S HL- HASTINGS-

The Antl-Infldel library. ^L
Quarterly. 12 Successive Nos., $1.
Re-issue, March 1, 1896.
Entered at the Boston Post-Offlce
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STATUE OF MOSES BY MICHAEL ANGELO

REMARKS

THE MISTAKES OF MOSES

BY

H. L. HASTINGS
Editor of " The Christian," Boston

"And what nation is there so great, that bath statutes and judgments so
righteous as all this law, which I set before you this day ? " Deut. iv. 8.

THIRD HUNDRED THOUSAND

BOSTON, MASS., U.S.A.
H. L. HASTINGS, No. 47 CORNHILL
LONDON, E.C.
MARSHALL BROTHERS, 5 A PATERNOSTER ROW
. 1896

Copyright, 1893
Copyright, 1896
Entered at Stationers' Hali
H. L. HASTINGS
Boston. Mass., U. S. A

Wn&

<&

Repository Press
47 CornhiM

Remarks on Mistake s~267M— 7 '96
Printed in Amer'ca

TABLE OP CONTENTS.

Position op Moses in History  3  7
Testimony of Old Testament, of New Testament, of Jews, Samaritans,
Christians, and heathen.
The Pentateuch ...  7  10
Moses accepted as author by universal consent— until some three
thousand years after his death.
Character and Work of Moses .... , 10
What was accomplished after eighty years of age.
Health and Longevity of the Jewish Nation '. . 10—16
Vital statistics of various 'nations, — Jews and Gentiles compared: ¦
The World's First Republic . ... :. . 17-^-20
Provisions and practical workings of, its wonderful constitutional law.
Rest Days and Jubilees1 ' ¦•;•>•.". ' . . '. . . 20 — 22
Effect upon physical health.
Israelites a Law-abiding People  22 — 23
Testimony1 of eminent jurists.
First Total Abstinence Society ... . . 23 — 25
Effect of laws of Moses upon vital and social 'conditions.
The Prophecy of Moses Concerning Israel . . . 25—27
Examination in the light of history.
Moses' Prophecy Concerning His Successor . . •*: 27 — 31
Twenty-four points of similarity between Moses and Clirist.

LIST OF ILLUSTRATIONS.

Facing Page
Statue of Moses. Michael Angelo. Frontispiece
Wady Mousa, the Valley of Moses, Petra. 3
Moses, the Military Leader and Legislator. 4
Emperor Julian. Marble Statue, Palais de Themes, Paris. 5
Titus. Duruy. From Bust in Uffizi Gallery. 6
The Golden Table Shown on the Arch of Titus. 6
A View of the Arch ok Titus. 7
Golden Candlestick Shown on the Arch of Titus. 7
The Roman Historian, Tacitus. Murphy. From Antique Bust. 8
Famous Samaritan Pentateuch. 9
In custody of Amram, the Samaritan High Priest, E. Eonjat.
Tour du Monde. By permission of Thomas Nelson & Sons.
Moses at the Battle ok Rephidim. Exodus xvii. 12. 10
Death and the Duamseller. G. W. Burnham. The Christian. 14
Very Few Are There Who Will Ever Be Old. 15
George W. Burnham. The Christian.
The Finding of Moses. 16
Moses Presented to Pharaoh's Daughter. 17
The Year of Jubilee. Adapted. G. W. Burnham. The Christian. 20
You Gain in Running Your Donkey by the Commandments. 21
That Prophet. Hoffmann. 30

EEMARKS ON THE
MISTAKES OF MOSES/

BY H. L. HASTINGS,
Editor o/The Christian, Boston.

The " Mistakes of Moses " have long been a fruitful theme for
skeptical criticism. But there are a few facts, which these critics
in. their researches seem to have overlooked, which are well worth
remembering. Who then was Moses'?
Moses was an historical personage ; as really so as Alexander the
great, Julius Caesar, Napoleon Bonaparte, or George Washington.
He is not only named eighty times in the New Testament, being
twenty-four times spoken of as the author of the Law, and fifteen
times as the writer of certain portions of the Law, but he is also
mentioned by Jewish writers like Josephus the historian, who
speaks of the Five Books of Moses, and makes quotations from
ancient authors concerning them ; Philo, who in his writings contin
ually refers to the Law of Moses ; the several Jewish authors of
the Apocryphal Books, who more than twenty times refer to Moses
and his works and his- Laws ; also Ezra, the rebuilder of Jerusalem,
who was a ready scribe in the law of Moses, and who publicly read
and expounded his words ; also Zechariah, Malachi, Haggai, and all
the other prophets, psalmists, and rulers of Israel, who continually
refer back to Moses and his Law as their warrant and their guide.
Aside from this continuous line of evidence, the Samaritans, who
are neither Jews nor Christians, still hold to the Law of Moses,
which they must have received some twenty-six hundred years ago;
from a priest of Israel; and the Mohammedans and Bedouins of
the desert, all revere the name of Moses ; and " Wady^Mousa " or
the Valley of Moses, through which travelers enter Petra, the long-
forgotton rock-hewn city of the desert, still preserves his name
among those unconquerable tribes of the desert, the descendants of
Ishmael, whose hand is still against every man.
(3)

4 MISTAKES OP MOSES.
Among Gentile historians and writers, references to Moses are
frequent. Manetho in his History of Egypt, written about b. c.
268, now lost, but quoted by Josephus against Apion (Bk. I. c.
26-27), gives an account of the Israelites being led out of Egypt,
and receiving their laws and their polity from one who was by birth
of Heliopolis. And his name, Osarsip, was afterwards changed
and he was called Moses. Josephus also quotes from Cheraemon,
and other ancient historians, who mention Moses.
The learned Tertullian, who was born at Carthage about A. i>.
150-160, in the eighteenth and nineteenth sections of his powerful
" Apologeticus," or defense of the persecuted Christians, addressed
to the Roman magistrates during the reign of Septimus Severus
(a. d. 193-211), says:
" Ptolemy, surnamed Philadelphus, the most learned of his race,
a man of vast acquaintance with all literature ... at the sugges
tion of Demetrius PhalereUs, who was renowned above all gram
marians of his time, and to whom he had committed the manage
ment of these things, applied to the Jews for their writings,— I
mean the writings peculiar to them, and in their tongue, which they
alone possessed. . . Now in ancient times the people we call Jews
bare the name of Hebrews, and so both their writings and their
speech were Hebrew; but that the understanding of their books
might not be wanting, this also the Jews supplied to Ptolemy ; for
they gave him seventy-two interpreters. . . So the king left these
works unlocked to all, in the Greek language. To this day at the
temple of Serapis, the libraries of Ptolemy are to be seen with the
identical Hebrew originals in them. The Jews, too, read them pub
licly under a tribute-liberty. They are in the habit of going to
hear them every Sabbath."
"Their high antiquity, first of all, claims authority for their
writings/ With you it is a kind of religion to demand belief on this
very ground. Well, all the substances, all the materials, the
origins, classes, contents of your most ancient writings, even most
nations and cities illustrious in the records of the past and noted
for their antiquity in books and annals, — the very forms of your
letters, those revealers and custodians of events, your very gods
themselves, your very temples and oracles, and sacred rites, are
less ancient than the work of a single prophet, in whom you have the
treasury of the entire Jewish religion, and therefore, too, of ours.
"If you happen to have heard of a certain Moses, I speak first
of him: he is as far back as the Argive Inachus; by nearly four
hundred years— only seven less— he preceded Danaus, your most an
cient name, while he antedates by a millennium the death of Priam.

* MO&ES, THE MILITARY LEADER AND LEGISLATOR."

EMPEROR JULIAN. FROM MARBLE STATUE, PALAIS DE THERMES. PARIS.

"MISTAKES OF MOSES. O
I might affirm too, that he is five hundred years earlier than Homer,
and have supporters to that view. The other prophets, also,
though of later date, are, even the most recent of them, as far back
as the first of your philosophers, and legislators, and historians. It
is not so much the, difficulty of the subject, as its vastness that
stands in. the way of a statement of the grounds on which these
statements rest; the matter is not so arduous as it would be tedipus.
It would require the anxious study of many books, and the
fingers' busy reckoning. The histories of the most ancient nations,
such as the Egyptians, the Chaldeans, the Phosnecians, would need
to be ransacked ; the men of these various nations who have in
formation to give, would have to be called in as witnesses. Man-
etho the Egyptian, and Berosus the Chaldean, Iroraus the Phoene-
eian king of Tyre ; their successors too, Ptolemy the Mendesian,
and Demetrius PhaleTeus, and king Juba, and Apion, and Thallus,
and their critic the Jew, Josephus, the native vindicator of the
history of his people, who either authenticates or refutes the others.
Also the Greek censors' lists must be compared, and the dates of
the events ascertained, that the chronological connections may be
opened up, and thus the reckonings of the various annals be made
to give forth light. We must go abroad into the histories and
literature of all nations." — Tertullian's Works, vol. I. pp. 88, 89.
Thus wrote the learned Tertullian nearly seventeen hundred
years ago, while the great Alexandrian library remained, with its
two or three hundred thousand manuscript volumes ; while all the
literature of the past ages was yet available ; and when it was in
the power of the critical student to examine, verify, or confute his
statements. The libraries of those days are destroyed or scattered ;
multitudes of the books then in existence have perished beneath
the tooth of time ; but the facts, once demonstrated and clearly
established, remain to this day unimpeached and indisputable.
Julian, the apostate Boman Emperor (a. d. 331-365), though he
wrote against Christianity, yet did not impugn the authenticity of the
five books of Moses, but-admitted them as genuine. Porphyry, the
heathen philosopher, an acute arid bitter opposer of Christianity
(a. d. 300), also admitted the genuineness of the books of Moses,
and acknowledged that he lived prior to the time of the Phoene-
cian historian Sauchoniathon, — who it was then believed lived be
fore the Trojan war, which occurred B. c. 1184, or 267 years subse
quent to the time of the death of Mos«s, according to the ordinary
chronology. Dionysius Longinus, tho Greek critic, in his treatise
concerning The Sublime, refers to Moses, saying, " So likewise, the
Jewish law-giver who was na ordinary man, having conceived a

6 " MISTAKES OF MOSES."
just idea of the divine power, he expressed it in a dignified man
ner; for at the beginning of his law, he speaks, 'God said, what? —
Let there be light, and there was light ; Let there be earth, and
there was earth.' "
Strabo (b. c. 65), in his Geography (Bk. xvi.), mentions Moses
and his Law, which prohibited idolatry, and required the worship
of one invisible God. Celsus (a. d. 165), the great opposer of
Christianity, mentions Moses, quotes what Strabo says concerning
him, and alludes to various circumstances which show his familiar
ity with Jewish history. Justin, the Historian (Bk. xxxvi. c. ii),
copying from Trogus Pompeius, tells us that Moses, driven from
Egypt, led a band of exiles, encamped at Mount Sinai, and there
consecrated the seventh day as a perpetual fast. Pliny, the Elder,
who perished during the eruption of Vesuvius, August 24th, a. d.
79, in his Natural History (Bk. xxx. c. i.), speaks of Moses as an
eminent magician; doubtless referring to the wonders which he
wrought in Egypt. Tacitus, in his Roman History (Bk. v. c. 3-5),
speaks of Moses as leading the Israelites out of Egypt; of their
going, " they knew not whither ; " of their want of water, fatigue,
and suffering, and of water being discovered by Moses; and in
forms us that "Moses gave a new form of worship and system of
religious ceremonies, the reverse of anything known to any other
age or country. Their bread, in memory of their having seized a
quantity of grain to relieve their wants, was made without leaven.
The seventh day is sacred to rest, for on that day their labors
ended. . . Every seventh year is devoted to repose, . . No man is
allowed to put his children to death. . . The Jews acknowledge one
God only ; him they see in the mind's eye, and him they adore in
contemplation, condemning as impious idolatry all who, with per
ishable materials wrought into human form, attempt to give a.
representation of the deity. The God of the Jews is the great
Governing Mind, that directs and guides the whole frame of nature ;
eternal, infinite, and neither capable of change, nor subject to decay.
In compliance to this opinion no such thing as a, statue was to be
seen in their city, much less in their temples."
Juvenal, in his Satires (xiv. v. 96, 106), mentions Moses as the
author of a volume which the Jews preserved with great care, and
in which the worship of images, and the eating of swine's flesh
were forbidden, while circumcision and Sabbath observance were
enjoined. Josephus speaking as an eye-witness ( Wars Bk. vi. c. v. §§ 3-7)
when describing the joint triumph of Titus and his father Ves
pasian, as celebrated after the overthrow of Jerusalem, — which is

TITttS,: FROM BUST IN UFFIZI GALLERY.

A VIEW OF THE ARCH OF TITUS.

OOLDEN CANDLESTICK SHOWN ON THE ARCH OF TITUS.

" MISTAKES of MOSES. • 7
commemorated by the Arch of Titus and the sculptured golden can
dlestick still Visible upon its wall, — says that when the long proces
sion of captives and spoils had passed by, " last of all the spoils, were
carried the Laws of the Jews." . . .
"After these triumphs were over, and the affairs of the Romans
.rere settled on a sure foundation, "Vespasian resolved to build a
temple to Peace. . . He had this temple adorned with pictures and
statues. . . He also laid up therein those golden vessels and instru
ments that were taken out of the Jewish temple as ensigns of his
glory. But still he gave order that they should lay dp their
Law and the purple veils of the Holy Place, in the kotal
palace, and keep them there."
These, and various other testimonies from ancient writers, show
us clearly that in speaking of Moses we deal not with a figment of
the imagination, but with a well-known historical personage, a real
genuine man, whose name was familiar to the ancient world.
We gather our information about Moses mainly from the Penta
teuch, or Eivc Books, which have come down to us from immemo
rial ages as the writings of Moses. These books are peculiar in their
character. They deal with the Creation of the World, an event
which no mortal could have witnessed ; give ati Account of the
Deluge, traditions of which are found among all peoples, civilized
and savage; furnish a record of the Origin of the different nations,
which is confirmed by the latest research; describe the Confusion
of Tongues, by which men having a common origin, common feel
ings, common ideas and desires, yet utter their thoughts in thous
ands of different languages ; mention the Dispersion of the Race,
the nations of which can be traced in their courses from the tenth
chapter of Genesis ; and record the calling out and selection of a
Chosen Family,— to which divine revelations were made, and througli
which all the nations of the earth should be blessed, — which has
taken its place in history, and has maintained its existence to the
present time.
Tliese books also embody a Law, the substance of which has en
tered into the jurisprudence of all enlightened nations, has become
the basis of all wholesome, social order, and is now more widely
known and more reverentially regarded than any other law that was
ever made by man. Besides, tliese books have been translated into
more tongues, scattered in more lands, studied in more homes, read
in more publie assemblies, and have influenced and are still influenc
ing more people than any other laws that ever have existed.
These books also trace the history of this one particular Chosen
Family from its origin, through its training, its period of bondage,

8 " MISTAKES OP MOSES."
and oppression, until they were liberated, compacted, and brought to
the border of their inheritance, ready to be planted as an unique
Commonwealth, in a territory providentially designated and prepared
for their occupation.
These Five Books have been handed down as written by Moses.
No other person has ever laid claim to the authorship of them, nor
lias any mortal been able to name any other man as their author.
They contain information which no other books contain ; history
which no other volume records ; laws more wise, just, and beneficent
than any other nation of antiquity can show; and if these books
had been lost out of existence, the world might be challenged to
present any production of man that could take their place and prove
an acceptable substitute for them.
Nor is this high estimation in which these books are held a mod
ern notion, or the peculiar opinion of some religious sect. Ptolemy
Philadelphus, king of Egypt, (b. c. 285-247), noted that these books
were worthy of attention, for Josephus in the Preface to his Jewish
Antiquities, Section 3, writes: "I found that the Second of the Ptol
emies was a king who was extraordinarily diligent in what con
cerned learning, and the collection of books ; that ho was also pe
culiarly ambitious to procure a translation of our Law, and of the
constitution of our Government therein contained, in the Greek
tongue. Now Eleazar the High Priest, one not inferior to any other
of that dignity among us, did not envy the aforenamed king the
participation of that advantage, which otherwise he would for cer
tain have denied him ; but that he knew the custom of our nation
was, to hinder nothing of what we esteemed ourselves, from beino-
communicated to others ... he did not obtain all our writings at
that time, but those who were sent to Alexandria as interpreters, gave
him only the Books of the Law, while there was a vast number of
other matters in our sacred books."
It therefore. appears that hundreds of years before Jesus of Naza
reth was born, the Five Books of Moses were regarded as of sufficient
importance to be specially sought after by the ruler of the powerful
kingdom of Egypt, the literary centre of the world, and translated
out of the Hebrew, that they, might be placed in his great library ;
and also that two or three centuries later, the same books were de
posited in the royal palace of the Roman Emperor, as the choicest
spoils of the conquered Jewish nation.
A few persons living some two thousand years later, have ques
tioned the Mosaic authorship of these books. They have said that
portions of them were taken from earlier writings. Suppose they
were ? What of it? Portions of this page are taken from earlier

^^^^mK^^^

THE ROMAN HISTORIAN, TACITUS.

"mistakes of moses." 9
writers, and yet the work is mine nevertheless. It is claimed that
certain expressions, explanations or sentences in them must have
been written at a later date. Suppose they were? Many a book has
had Notes appended to it long after the author's death, and if some
reader has apperideda manuscript note to the Books of Moses, which,
— not being printed in different type, as the notes to modern books
are, — may have been incorporated by the later copyist as a part of
the Text itself, there is nothing in this fact to impair the'integrity of
the book as a whole.
It is true that the last chapter of Deuteronomy gives an account
of the death and burial of Moses ; and so the last sentence of Slei-
dan's History of the Reformation tells us that "The last day of
October 1550, John Sleidan, I. "V. L., a Person worthy of great com
mendations on account of the rare Endowments of his mind and great
learning, died at Strasburg, and was honorably buried;" but that does
not prove that John Sleidan didnot write his History, any more than
a note in Bunyan's Pilgrim's Progress, giving an account of John
Bunyan's death, invalidates his claims to the authorship of his immor
tal Allegory, or requires us to believe that John Bunyan sat up in his
coffin after he was dead and wrote the account. And if, in the ab
sence of Chapters, and Headings, and Titles, some copyist may have
included the first leaf of the Book of Joshua as the closing page of
Deuteronomy ; just as some copyist closing the Second Book of
. Chronicles, copied the first two or three sentences from the Book of
Ezra, and then, probably seeing his mistake, and not wishing to spoil
a costly sheet of parchment by an erasure, drew a line and com
menced again, repeating the same verses in the Book of Ezra where
they belonged; such a circumstance by no means invalidates the au
thorship and authority of the Books which have come down to us
through centuries and millenniums, unchallenged by critics, and ac
cepted by the universal consent of Jews, Samaritans, Christians, Mo
hammedans, Egyptians, Greeks, Romans, Philosophers, Historians,
Kings, Priests, and men of all classes and conditions, whose judg
ment can hardly be set aside by persons living two or three thou
sand years later than they, and lacking many sources of information
which were open to them at that time.
It is sometimes objected that in the Pentateuch Moses is spoken
of in the third person, as doing this or that. So Cassar wr,ote his
Commentaries in the third person ; so Xenophon wrote in tlie third
person; so Josephus wrote in the third person ; and Dr. Adam Clarke,
the great Commentator, wrote his Life in the third person, telling us
at the beginning of one man who wrote his Life in the first person,
and put so many capital l's in it that the printer's f ont ran " out of
eorts " before he could put it in type.

10 " MISTAKES OP MOSES."
Accepting then these records, supported by unbroken and uncon
tradicted tradition and unimpeached historical evidence, as being
substantially Mosaic, genuine and authentic,* we may fitly inquire,
what was the character and work of this man, so famed in ancient
time, and so defamed in later years?
Moses, after he was eighty years old, humbled the pride of the
mightiest government on earth; emancipated three million of bond
men; organized them into a republic , led an army of six hundred
thousand men for forty years through the Wilderness of Sinai to
the borders of their inheritance ; gave them a law, the partial observ
ance of which preserved this nation through more than thirty-three
centuries of strife and warfa?e, until it has outlived every empire,
nation and tongue which then existed on this earth ; has witnessed
the downfall of Egypt, Assyria, Babylon, Persia, Greece and Rome ;
and though scattered for ages because of their sins among all
nations, from one end of the earth to the other, finding neither ease
nor rest, and having a trembling heart and fainting of eyes and
sorrow of mind, and fear day and night, yet still exists, as numer
ous, and perhaps as wealthy, as in its palmiest days ; and though
without a country, a state, a government, a priesthood or a temple,
to-day wields an influence greater than that now exercised by all
the empires and nations of antiquity combined. Are such results
due to "The Mistakes of Moses "1
The investigators of "The Mistakes of Moses" might well con
sider the system of sanitary science embodied in Moses' law, so un
like anything which the world had ever seen, and which the civiliza
tion of the nineteenth century is still too ignorant to appreciate,
though observers begin to note its results as indicated in the supe
rior HEALTH AND LONGEVITY OF THE JEWISH NATION.
In the United States Census Bulletin, No. 19, issued December 30
1890 ; and in the North American Review for January 1892 ; Dr. John
S. Billings, a United States Army surgeon, gives valuable informa
tion concerning " The Vital Statistics of the Jews " in the United
States, based upon answers to special enquiries among 10,618 Jew
ish families, including 60,630 persons, resident in the United States
Dec. 31, 1889 ; — 8,263 of the families having been residents in this
country for fifteen years or more.
Dr. Billings declares that, "During the past fifty years there
have been published certain data relating to the vital statistics of
tho Jews in various parts of Austria, Bohemia, Fiance, the German
*For a careful examination of this subject, see The Higher Critics Criticised hv
H. U. HAsuses, and A Study oj the Pentateuch by R. P. Stebbins, D. D.

MOSES AT THE BATTLE OF REPHIDIM. ExoduS XVU. 12.

" MISTAKES OF MOSES. 11
Empire, and Italy, all tending fo show that the marriage-, birth-, and
death-rates of this race are all lower than those of the people among
whom they live ; and that they have fewer still-born children, great
er average longevity, and less liability to certain forms of disease than
other races."
The investigations of Dr. Billings showed, that while the general
birth-rate of the United States was 103.57 males to each 100 fe
males, the Jews had 109.53 males to each 100 females* The reports
of deaths for five years, furnished by these Jewish families, " give
an average annual death-rate of 7.11 per thousand, which would be
about one-half the annual death-rate among other persons of the same
average social class and condition living in this country, As it re^
gards " the expectation of life " at the ages of 10, 25, 40, 50, and 60
years, among persons of a provident character, such as those who
insure their lives, a computation, based upon the records of thirty
American Life Insurance offices, revealed the fact that," the Jewish
expectation of life is at each age markedly greater than that of the
class of people who insure their lives, the average excess being a lit
tle over twenty per cent." When it is remembered that each person
must submit to a rigid medical examination before he can secure
life insurance, and that the expectation of life of the average Jew of
the same class in society is twenty per cent higher than that of
those selected for life insurance, the fact is positively startling.
It was also found that " these Jews -were much less afflicted with
tubercular diseases, and especially with tubercular consumption,
than the average population." " The proportion of deaths among
the Jews was less than one-third for males, and less than one-fourth for
females what it was among our average population." From scrofula
and other forms of tubercular diseases "the lower death-rate of the
Jews is well marked." "Those afflicted with cancer were 6.48 per
thousand, while 10 per cent of the general population was subject
to the same affliction." " Upon the whole, it appears to me that we
must conclude that those Jews who have been in the United States
more than five years, have a decidedly lower death-rate, &n&greater lon
gevity than people of the same class by whom they are surrounded."
This conclusion is in substantial agreement with the conclusions
of investigators in other lands; and the fact that the Jews, under
oppression and poverty, and often surrounded by the vilest condi
tions of existence, yet survive the mightiest and most favored races
and nations, confirms these conclusions.
Further, not only is the death-rate less among the "scattered na
tion," but the birth rate is greater. Dr. Pressel states that, in his
*For an explanation of this see The Wonderful Law, byH. L. Hastings,
pp. 93, 94.

12 " MISTAKES OF MOSES."
district, the number of Jewish births reached an annual average of
fifty-five per thousand, while the Gentiles births were only thirty-
eight per thousand ; and the ecclesiastical registers of Prussia also
show, that among one hundred thousand Gentile births, one hundred
and forty-three children were still-born, while among an equal num
ber of Jews the still-born were only eighty-nine.
Carefully prepared statistics show that the infant mortality is
nearly twice as great among the Gentiles as among the Jews ; and
tliat while among the adult Gentiles the period of the greatest fre
quency of deaths comes between the ages of twenty and twenty-four,
during which time, 6.2 per cent, or sixty-two out of every thous
and, die ; among adult Jews the period of the greatest mortality oc
curs between the ages of seventy and seventy-four ; during which
time 11.4 per cent, or one hundred and fourteen out of every thous
and, die. The next largest death-rate among the Gentiles, falls be
tween the years of sixty-five and sixty-nine, when out of a little
remnant of the original thousand taken as a basis of computation,
sixty persons, or six per cent, die; while from the much larger body
of Jews yet remaining, an average of seventy-two die during the
corresponding period. The previous period, between the years of
sixty and sixty-four, shows a still more marked contrast, for while
the deaths among the Gentiles are only fifty-four out of the original
thousand, the mortality among the Jews is ninety-five. Thus it ap
pears that of the Gentiles, far more die in early life, while of the
Jews, far more die in old age.
According to the statistics of Frankfort, Germany, the death rate
of infants under four years old, is, among the Gentiles 241 per thous
and, among the Jews 129 per thousand. Passing to the otlier ex
treme of life we find that between the ages of sixty and seventy-
nine, of the original thousand Gentiles 211 die ; while during the
same period, of the original thousand Jews, 372 deaths occur. Hence
it appears that while the number of premature deaths among the
Gentiles, is vastly larger than among the Jews, the number of those
who die at " a good old age" is much greater among the Jews than
it is among the Gentiles.
The computations are borne out by ecclesiastical registers of Prus
sia, between the years 1823 and 1841. From these it appears that
there died on an average, annually, one in thirty-four Gentiles and
only one in forty-six Jews. Of the children born among the Gen
tiles, forty-four and a half per cent reached the age of fourteen but
among the Jews fifty per cent reached that age. Among the Gen
tiles, only twelve per cent reached the age of seventy, while among
the Jews twenty per cent reached that age. These conclusions are

\ \

"MISTAKES OF MOSES." 1.3
carefully drawn from reliable statistics, and accord with the state
ments of Dr. Pressel, and shqw that the learned French physician,
Dr. M. Levy, is abundantly justified ,in concluding that while the
average term of life among the Gentiles is twenty-six years, among
the Jews it is thirty-seven.*
Hence, while the beer-drinking, whiskey-loving, pork-eating, beard-
shaving Gentile dies, on an average, at the age of twenty-six, the
Jew, giving some heed to the teachings of Moses, adds nearly one-
half to the length of his days, having an average of eleven years
longer to enjoy life, attend to business, and acquire property. Is it
any wonder that as a rule, Jews excel the Gentiles in whatever they
undertake? Dr. Gibbon, a health officer of London, reports that the life of a Jew
in London is, on an average, twice as long as the life of the Gentile.
The medical officer of one of their large schools has remarked that
Jewish children do not die in anything like the same ratio as the
children of the Gentiles. In the district of Whitechapel, the med
ical officer in his report states that on the north side of High street,
which is occupied by Jews, the average death rate is twenty-seven
per thousand; while on the south side, occupied by English and
Irish, the average death rate is forty-three per thousand.
In drawing our conclusions from the statistics of Jewish and
Gentile longevity, certain facts should be kept in mind. First,
among tlie Gentiles are included all true Christians, who as a rule,
live much longer than the people around them ; showing that the
influence of the Christian religion is decidedly promotive of
longevity. In the case of tlie Jews, multitudes of whom are far
gone in apostacy from God, and void of spiritual life, the influence
of the external and ceremonial rites of the law must be considered.
In the case of Christians, the life-promoting influences are more
especially spiritual and internal. Hence, to form a true estimate of
the influence of divine revelation upon human life, we should
*The following; table, drawn by Neufville, was derived from the official
registers of Frankfort, Germany, between the years 184S and 1848:—
COMPARATIVE TABLE OF MORTALITY AMONG JEWS AND GENTILES.
les. Jews.
per cent. 3 8 per cent
'• " 6.1- ¦' "
" " 9.5 " "
" " 7.2.W "
" " 11.4 " "
" " 9.1 " '
" " 5.0 " ¦"
" " 1.5 " "
'¦ " 0.4 " !'
" " o.o " "

A^e.,

GentUes.

1-4 years.

24.1 per cent

5-9 "

2.3 " "

10-14 "

1.1 " "

15-19 "

3.4 " "

20-24 "

6.2 " "

25-29 "

6.2 " "

30-34 "

4.8 " "

35-39 '¦

5.8, " "

40-44 "

5^4 " "

45-49 "

5.6 " "

Jews.

Age.

Senti

12.9 per cent.

50-54 years

4.6

0.4 " "

55-59 "

5.7

1.5 " "

60-64 "

5.4

3.0 " "

05-69 "

0.0

4.2 " "

70-74 "

5.4

4.6 " "

75-79 "

4.3

3.4 " '¦

¦80-84 "

2.6

6.1 " '•

85-89 "

0.9

4.6 " ",

90-94 "

0.16

5.3 " "

95-100 "

0.04

14 " MISTAKES OF MOSES."
combine with the Jewish statistics, the statistics of all communities
and individuals distinctively and really Christian, and we should
thus still further depress the Gentile average of life, and show that
the law of Moses and the gospel of Christ are both favorable to
longevity. We may take, for example, the statistics of the Society of
Friends. While the average length of human life in all countries
is about 28 years, and one-fourth of all who die do not reach the
age of seven, one-half dying before they reach the age of 17';
yet the average life of the Friends living in Great Britain, in 1860,
w 'as fifty-nine yiars. A few years since, the dram-sellers of Great
Britain, indignant at their failure to obtain life-insurance at ordi
nary rates, organized a company of their own, and insured them
selves ; but such was the enormous death rate among their mem
bership, that the concern was soon forced into bankruptcy. On
the other hand, in the Society of Friends, who, in the simplicity of
their ordinary life may be supposed to conform more closely to
Christian precepts than most religious bodies, insurance companies
exist whose tables show that the average life-time, or " expectation
of life" at birth is, in the case of a male Friend, 45.34 years, the
mean average of the general public being 40.86 years. In the case
of females, the difference was less, that of the Friends being 45.72.
and that of the general public, 42.16. But the average age of
Friends proves to be higher than this, it having varied in recent
years from slightly over fifty-one years to fifty-eight years. A sum
mary and analysis of the ages of deceased members, extending for
more than thirty years, shows that out of 940 deaths there were 163
persons under the age of 30 at death ; 224 deaths between the ages
of 30 and 60; 517 who died between the ages of 60 and 90; and 39
who died at the age of 90 or above, five being reputed centenarians.
Such facts seem to indicate that however the racial energy of
the Israelites tends to prolong life, results equally marked can be
readied in people of other lineage, by observance of the principles,
contained in the gospel, through successive generations*
*The Congregationalist for Dee. 26, 1889, contained a list of nearly one
hundred ministers who had died during the year; the average age of the
whole number was over sixty-nine years. Forty-one Baptist ministers died
in England and Walesdunnp; the year 1892. Their average age was 70years
the Medical Journal is quoted as stating that the death rates of an equal
number from Roman Catholic Priests and Protestant Ministers are as follows-
Between th- ages of 26 and 45 Priests 137, Ministers 109. From 46 to 65,
Priests 154, Ministers 100. From G6 to 85, Priests 118, Ministers 100
Reckoning the average death-rate of an entire community atlOOO the death-
rate from an equal number of Ministers would be 546, Farmers 631, Saloon
Keepers 1521, Hotel Servants and Bar-tenders 220^ oaioon

~::- ¦¦.¦.J ¦¦. *¦-¦-,-¦•,

-,-—. — ' . - , v v~' v^

DEATH AND THE DRAMSELLER.

;

igyk

VERY FEW ARE THERE WHO WILL EVER BE OLD.

"MISTAKES OF MOSES." 15
In the case of the Friends, it may be said that thrift and sobriety
have resulted in a state of temporal prosperity, which is favorable
to longevity ; and this is admitted, for obedience to God tends to
temporal prosperity ,•* but no such considerations explain the fact
of Jewish longevity, for they have labored under great temporal
disabilities and disadvantages, and in this respect have been less
favorably situated than their Gentile neighbors.
Righteousness tendeth to life. It is the " hoary head " which " is
a crown of glory if it be found in the way of righteousness." The
haunts of revelry, profanity, and vice are thronged by the young.
There are very few " old fogies " there ; very few who are there
ever will be old. Look over an old and long established church,
and see how many gray-headed and aged men and women are scat
tered through it. Then look over a crowd of skeptics and blasphem
ers, and see how many faces- bear the marks of youth, or of that
premature old age produced by vice and sin. Not every infidel dies
young, for there are many who inherit the constitutional vigor and
the, Christian training of parents who feared God. But as a rule,
men who reject divine restraint, never see old age ; they go down to
the grave in their brown hair.. Skeptics may mOck at the Seripture
which declares that the " wicked shall not live out half their days,"
that they are " like the chaff which the wind driveth away ;" but the
pitiless death -rate which shows that the average term of life among
Gentiles is only twenty-six years, tells a story which may well cause
candid people to pause and ponder their ways. And the fact that
the Jews, with their partial obedience to divine law, extend the pe
riod of human life one-third, while a still higher average is reached
by'people who seek to hve in obedience to the precepts' of the gos
pel of Christ, should, convince candid men that " the fear of the
Lord tendeth to life," and that He who made man, also made that
Book- which teaches him, how to live, and which, by its teachings,
promotes both health and prosperity wherever it is observed.
The Jew was commanded to abstain froni swine's flesh, and, was
strong, pure-blooded, and healthful. The Gentile eats it, and finds
himself saturated with humors, infested with tape-worms, and per
meated with myriads of wriggling trichinae^ which perforate his flesh
and destroy his life*
.The Jew was forbidden to mar even the corners of1 his beard, and-
as a Tace, consumption is almost unknown among them ; while the
*From June 1891 to January 1892, of the 544,625 hogs examined at
the great .packing centres under the U. :,S. _ inspection' law, nearly ,2 per cent
were affected with trichina; ; but of 2,048,705 cattle examined, less than one
in a thousand were found to be unhealthy.

16 " MISTAKES OF MOSES."
Gentile, year after year, scrapes his face with a razor, removing the
protection which God gave for his respiratory and vocal organs, and
then, after years of feebleness and distress, dies prematurely of
laryngitis, bronchitis, or pulmonary consumption.
The more we study the law of Moses, in its relation to health, and
in its various provisions which long ago anticipated the sanitary
science of our day — in its system of dietetics, in its convocations
and feasts, in its purifications and its varied restrictions which touch
the social life at every point — the more we shall be amazed at the
wisdom manifested in that ancient law, as exhibited in its safeguards
against vice, disorder, and disease.*
From its initiatory rite, the seal of the covenant, which was in
itself a protection against .self-abuse and disease, down to the close
of life, the Jewish law sedulously guarded the physical health of the
people. The laws concerning the dead, exhibit the same divine
wisdom. Modern times have afforded instances where persons, in
their misguided affection, have pressed the cold lips of the dead,
and taken thence diseases which have laid thera in their graves ; and
it is well known that the slightest wound inflicted by a dissecting
instrument, almost inevitably produces death. Against such sad
consequences, the Mosaic law most carefully guarded the Israelites.
Contrary to the usages of the eastern world, where the dead were
sometimes embalmed and preserved, or where the living and the dead
were consumed together in the flames, the Jews were taught that
death was a curse, that its presence was defiling, that the living
were to be carefully separated from the dead, and that any person
who touched a dead body thereby became unclean, and was not
, allowed to touch any other person or thing until he had passed a
period of separation, and had been thoroughly bathed. Modern
science cannot fail to recognize the utility of such restrictions ; and
many precious lives might have been saved by paying attention to
the sanitary instructions which are embodied in the Mosaic law.
Skeptics may talk about the mistakes of Moses, but it would be
difficult to find a greater mistake than they make, when they under
take to sit in judgment on a law which they have never studied,
and the reasons for which they are not yet wise enough to compre
hend. The most advanced science of our times has not yet reached
the plane that Moses occupied ; and we may still, with Israel's Psalm
ist, exclaim, " Open thou mine eyes, that I may behold wondrous
things out of thy law."
. *See The Wonderful Law, by H. L. Hastings, for a multitude of inter
esting facts on this subject.

THE FINDING OF MOSES.

0-pf::J\

MOSES PRESENTED TO PHARAOH'S DAUGHTER.

"mistakes OF MOSES." 17
THE WORLD'S FIRST REPUBLIC.
We are indebted to Moses, a native of Egypt, brought up amid
the splendors of the court of the Pharaohs, and inheriting only tra
ditions of tyranny on the part of the rulers, and bondage on the part
of the ruled, for the world's first example of a " government, of tho
people, by the people, and for the people." This first republic
known to history, consisting of the Twelve United States of Israel,
established and organized in the desert, on the basis of popular sufr
frage, local self-government, the election of officers by the people,
representation by elders, or aldermen selected from the people,
with inferior judges, and courts of last resort, was finally planted
in Canaan, the land being divided in fee-simple amon^r all the peo
ple, — one-twelfth of whom were selected and appointed to care for
the education and enlightenment of the nation ; one-tenth of their
increase and the produce of their land being set apart for their sup
port in their educational and religious work.
This federated nation, thus established, with an organic law, a
written constitution, and a form of government wiser and more hu
mane than any which the world had known ; which guarded the
rights of rich and poor, small and great, servants and masters, rulers
and people, wives aud husbands, captives and conquerors, protecting
even the beasts of the field and the birds of the air, and providing
for the proper tillage of the soil, and the preservation of trees, seeds,
and fruits, — was the pattern upon which all stable popular govern
ments have been based. And in its sedulous care for the moral and
religious character of the people, who were brought under personal
subjection to a holy God, whose presence was ever near them, and
to a righteous law, in w hich they were to meditate day and night,
and which they were commanded to diligently teach to their chil
dren, by the fireside and by the wayside, — this law of Moses pro
vided for the moral training, and developed that personal character,
which, fitting men for liberty by the exercise of self-government,
furnished the only alternative between tyranny and oppression on
the one hand, and anarchy and misrule on the other.
• This nation, planted in the land of Israel and separated by natu
ral barriers and special customs from the surrounding nations, was,
so long as it observed the law of Moses, enabled to maintain its in
tegrity, and resist the encroachments of surrounding powers ;>-and
so stood for centuries, a beacon-light in the midst, of a dark and
idolatrous age, the only nation on the globe which was exempt from
the oppression of tyrannical rulers, and from those enslaving idola
tries which filled all other lands with intemperance, debauchery,
cruelty, and crime ; and which, whenever they gained access to the

18 " MISTAKES OF MOSES."
Israelitish people, ever brought trouble and disaster in their train.
The germs and types of all successful popular governments are
found in the commonwealth of Israel, which exhibits, first a repub
lic, and later a constitutional monarchy, the two most desirable forms
of government known; just as the basis of all civilized common
law is found in the commandments written on tables of stone, and
in the book of law which God gave to Israel. Was the organization
of such a government, based upon such a law, another of " the mis
takes of Moses '"i
One of the peculiarities of the law of Moses was that provision
which prohibited the priestly tribe from possessing real estate.
They might have a house and garden, but no more. Vast posses
sions and broad acres were not for them. It is a curious fact that
Moses' law, which is supposed to be at the bottom of all the priest
craft in creation, should contain this provision. Such a law never
was concocted by priests. Priests, in the nature of things, have
great influence over men ; and when a priesthood becomes corrupt
it exercises this influence for selfish ends. So, great hierarchies are
continually accumulating wealth and lands. Indeed, allow them to
work unchecked for a few generations, and they would possess a
large share of the property of a nation; and in more than one in
stance, revolutions and sweeping confiscations have been necessary,
to rescue the property of the people from the grasp of the priest
hood. To-day, enormous amounts of wealth are in the hands of
priests and ecclesiastics. They have not only the spiritual power
which would naturally attach to them by virtue of their office, but
also the power of enormous wealth, which, under the guise of relig
ion, they have succeeded in accumulating. Vast buildings and im
mense estates in various countries, belong to priestly orders - and
these immense properties, protected by government and yet contrib
uting nothing to defray its expenses, virtually impose a heavy tax
upon the long-suffering people.
Under Moses' law no such abuses were practicable. Corrupt as
the Jewish priesthood became, they never were as a body accused of
acquiring vast wealth. The law which made them dependent for
their subsistence upon tithes and offerings which were voluntarily
brought, and which they had no legal means of collecting, in its
operation precluded the possibility of ecclesiastics acquiring vast
possessions, and caused them to depend for their influence and their
support upon the virtue of their lives, and the generosity which they
might be able to inspire in the hearts of those around them. Was
this provision another of " the mistakes of Moses '"!
One of the great occasions of complaint among the skeptics o

"MISTAKES OF MOSES." 19
to-day, is the vast accumulation of wealth in the hands of the few,
the poor being meanwhile trodden down, oppressed, and impover
ished. Modern civilization presents us with these evils : —
First, men accumulate, inherit, and possess in perpetuity vast
areas of land, for which they have no earthly use, while multitudes
of poor men are landless and homeless, and never, until they are
laid in the grave, have a foot of soil which they can call their own.
Secondly, men who possess money, by exacting interest or usury,
largely increase their possessions, the rich growing richer and the
poor growing poorer, until one class are ruined through luxury and
arrogant ungodliness, while the other class, ' through poverty and
oppression, are ground in the very dust.
Neither of tliese evils could exist where the law of Moses was
faithfully administered. The land of Israel was divided by lot
among the twelve tribes, and this land was inalienable. "The land
shall not be sold forever, for the land is mine, saith the Lord." The
Almighty claimed the land for his own. Every family had a por
tion of it sufficient for their own sustenance ; the priestly tribes
alone being excluded from this provision. Every Israelite was
born heir to land, and no unfortunate, improvident, or thriftless
father could permanently alienate this inheritance. In case an
Israelite waxed poor, he might temporarily dispose of his land, but
no transfer which he effected could extend beyond the next year
of jubilee, which might be ten or twenty or thirty years away, but
which could not be more than fifty years distant. Consequently, no
Israelite lived to be fifty years old without being the possessor of
landed property.
This redistribution of lands under Jewish law, occurring in the
jubilee year, furnished the only effective safeguard against the
accumulation of wealth, and the absorption of land in great estates,
which has become the bane and curse of modern civilization. Those
reformers who cry out against the great accumulations of wealth,
and clamor about the right of the landless multitudes to a portion
of the soil from which to win their bread, act with strange inconsis
tency when they deride the law of Moses, which afforded the only
practical and effective method of securing that result,— the taking
of usury from among their brethren being expressly forbidden, and
the accumulation of lands being prevented by this periodic redistri
bution. The very results which many of them profess to be seek
ing, were attained with perfect case under the working of that law
which they despise, and in obedience to the command of that God
whom they blaspheme.
A special occasion of complaint is the accumulation of wealth by

20 " MISTAKES OF MOSES."
means of usury ; the rich increasing their wealth without labor, and
the poor in their poverty being burdened to produce and provide
for this increase. But under the law of Moses, Israelites were strictly
commanded to lend to their brethren when they were in need, but
they were to lend without usury. No Jew was allowed to refuse
his needy brother assistance, but he was strictly prohibited from
exacting interest on any loan made to one of his brethren. The
man who was to abide in God's tabernacle, and dwell in his holy
hill, was one who " putteth not out his money to usury, nor taketh
reward against the innocent."
The whole law of Moses was opposed to vast accumulations, and
the effect of it was to produce, a diligent, thrifty, healthful, and con
tented people. It is true that the Israelites were allowed to exact
usury from the Gentiles around them, but never from their brethren,
the Jews. This prohibition of usury, coupled with the periodic re
distribution of lands, and the woe of God pronounced upon those
who added house to house and field to field (Isa. v. 8.), tended to
preserve among the people of Israel a freedom, independence, indus
try, and self-reliance which many who find fault with the law of
Moses would be very glad to enjoy.
KEST DAYS AND JUBILEES.
Divine ordinances are adapted to human needs. If winter lasted
two years, the world would perish with hunger : protracted summer
would cause enervation, drought, and disease. But at brief inter
vals God gives us summer and winter, seed-time and harvest, en
abling us to live and prosper. So God ordained the weekly rest
Jay ; and man's physical, mental, and moral well-being largely de
pend upon his observing it. He who gives his mind no rest, brings
up in the mad-house or in the grave. He who gives his body no
repose, breaks down beneath the strain, and dies. And a man who
habitually overworks, at last comes down with a typhoid fever and
that fever runs seven, fourteen, twenty-one or twenty-eight days,
changing every seventh day, as do other diseases which result from
physical exhaustion. Why is this ? It is because man is built on
that plan. His system changes every seventh day. He needs a
weekly rest as much as an eight-day clock needs a weekly winding.
He who winds such a clock once a month, finds it useless. He who
neglects his weekly rest, lays the foundation for mental and physi
cal disaster. Man cannot escape the rule of universal law, nor the
eye of the one Law-giver. This " law of sevens " seems inwrought
in our very nature, and holds us in health and sickness, from life's
earliest origin to its end. Neither man nor beast, Jew nor Christian
skeptic nor heathen can escape its power. And when worn-out

•^v

,-¦¦ -

> -J

THE YEAR OF JUBIL-EE.

YOU GAIN IN RUNNING YOUR DONKEY BY THE COMMANDMENTS.

"mistakes OF MOSES." 21
nature frantically struggles to bring back to health again, he must
come around upon the seventh-day cycle ; his fever must turn on a
seventh day or he dies. Men may scoff at Sabbaths, and mock at
Moses, Taut neither doctors nor infidels can make a typhoid fever
turn except on a seventh day. Was Moses mistaken when he pre
scribed a rest day so in accordance with universal law ?
The London costermongers told Lord Shaftesbury, that their don
keys which rested one day in seven could travel thirty miles a day ,
with their loads, while those donkeys that worked seven days in a
week could only travel fifteen miles in a day. Such facts as these
and numerous others which abound on every hand, show that the
law of sevens is a divine law. And he who made both man and
the donkey, knew what was good for them, and so put both man
and donkey into the commandment, and said: "The seventh day is
the Sabbath of the Lord thy God: in it thou shalt not do any
work, thou, nor thy son, nor thy daughter, nor thy man-servant,
nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy
cattle, nor thy stranger that is within thy gates." Deut. v. 14.
In addition to the weekly rest day, every seventh year was a
sabbatic year. We have outgrown all that, and we hurry, rush and
travel on until health breaks, business stagnates, and panic and
disaster close the scene. Statistics show that for the last one
hundred and fifty years,' at least, panics and financial crises have
occurred as often as once in ten years. Perhaps a restful observ
ance of a sabbatic year, affording time to adjust affairs, and clear
the troubled currents of business, might have prevented these
periodic calamities, by which so many are both physically and
financially ruined.
But whether we regard this divine arrangement of sabbatic years
or not, we cannot eradicate from our constitutions the necessity for
such periodic relaxation, nor can we free ourselves from this sep
tennial law. We may hold what opinions we will, nevertheless
infancy will end about the seventh; year; childhood will terminate
with the fourteenth; manhood will come with the twenty-first; the<
thirty-fifth year will find man in his prime; the forty-ninth will
show the commencement of decay; the sixty-third will still be a
critical period, when man should exercise great care over his
physical health; nnd the seventieth year will mark the bounds' of
ordinary normal life.
Now, whatever theories we may hold, we cannot alter these facts.
Nor can any reasonable man deny that the human constitution is
built upon this plan, and that now, as in the days of "Moses, the
man of God," "The days of our years are threescore years and

22 " MISTAKES OF MOSES."
ten; and if by reason of strength they be fourscore years, yet is
their strength labor and sorrow : for it is soon cut off, and we fly
away." Ps. xc. 10. We may abridge our own existence; and the
wicked, by doing violence to nature's laws, may not live out half
their days; but by conforming our lives to the divine order, we
may approximate the period of existence ordained of God.
It may be noted that the fiftieth year, the conclusion of the
seven sabbatic periods, was also a year of Jubilee, — two years in
stead of one being then passed without labor; and it will be
remembered that from the age of fifty, all priests and Levites were
discharged from further active service in the temple of the Lord.
This peculiar crisis in human life, at the forty-ninth and fiftieth
years, seems particularly adapted to profit by such an arrangement.
It brings us to a period when special care is requisite to avoid
breaking down, and to insure a green old age. Many a man, neg
lecting to take rest at this crisis in his life, breaks beneath the con
stant strain, and dies suddenly, at a:i age when he should have
years of vigor and usefulness before him.
ISRAELITES A LAW-ABIDINO PEOPLE.
Another fact may be observed. The law of Moses is the basis
of civil law among all civilized nations ; and whoever obeys the
law of Moses, and gives heed to its teachings, will, as a rule, be a
law-abiding citizen, in any civilized land. And this is the explana
tion of the peculiar position occupied by the Jews in this respect.
Governor Vance, of North Carolina, when pardoning the only
Hebrew in the North Carolina penitentiary, who was serving a ten
years' sentence for manslaughter, endorsed on the document these
words, " I take pleasure in saying tliat I sign the pardon in part
recognition of the good and law-abiding character of our Jewish
citizens, this being the first serious case brought to my notice on
the part of that people."
Judge Briggs, of Philadelphia, in sentencing a Jew to prison for
burglary, in December, 1879, said, " You are the first Israelite I
have ever seen convicted of crime." No Jew was convicted of
murder in the United States, during the first ceutury of the na
tion's existence. In a speech delivered at a Hebrew Fair, in Bos
ton, General B. F. Butler said, "For forty years save one I have
been conversant with the criminal courts of Massachusetts and
many other states, and I have never yet had a Hebrew client as a
criminal. But, you may say, that was because the Hebrews did not
choose you for their lawyer. But this is not the true answer; for
I never yet saw a veritable Israelite in the prisoner's box, for
crime, in my life. And, thinking of this matter as I was coming

"MISTAKES OF MOSES." 23
here, I met a learned Judge in one of the highest courts of the
iommonwealth, of more than forty years' experience at the bar
and bench, and I put the same question to him, and he bore witness
with me to the same effect. He neither at the bar or the bench
had ever seen any Hebrew arraigned for crime."
The most prolific source of vice, crime, violence, disease, and pau
perism among civilized nations, is the use of intoxicating drinks.
Against this crying evil various remedies are proposed, such as total
abstinence from all intoxicants, and legal enactments to discourage
and prevent their use.
' Among his other "mistakes," Moses anticipated these measures
for the prevention of crime, for we are indebted to Moses for the
establishment of the
FIRST TOTAL-ABSTINENCE SOCIETY
of which history makes record, the Nazarites, who, in separating
themselves unto the Lord, separated themselves from wine and
strong drink, and everything connected therewith (Num. vi. 1-4.);
a body of men among whom may be counted Samson the athlete,
Samuel the righteous judge, and John the Baptist, than whom, of
those that are born of women, no greater teacher has arisen.
Moses also furnishes us the first stringent legislation against
intemperance, and presents to our view a nation which, under his
rule, for forty years trod the wilderness, neither drinking wine nor
strong drink. And by making habitual drunkenness a capital of
fence, he expressed a vivid sense of the terrible enormity of this
madness, which is a fountain of all evils, iniquities, andi crimes.
And the results of this legislation still abide in the temperate and
orderly character of the Jewish people. Deut.. xxi. 18-21 ; Deut.
xxiv. 5, 6, 18, 19.
Why are not our prisons crowded with Jewish criminals, our
streets thronged with Jewish beggars, our almshouses filled with
Jewish drunkards and paupers 1 Every one knows that they are filled
with people from whom the Bible has been withheld, or who have
not been permitted to peruse and study the law of Moses and the
teachings of the prophets and apostles. Surely the thousands of
criminals who have had no Bibles to read, or who have been unable
to read them, have not found their way to prison by following " the
mistakes of Moses."
Why did not the Jews in the dark ages die of the plagues and
epidemics, as other people did? Why was it that the ignorant
riultitudes, from whom the Bible was withheld, slaughtered the
Jews, falsely charging them with practicing enchantment to ward
off disease from themselves, and poisoning the wells to kill off

24 " MISTAKES OF MOSES."
their Gentile neighbors? Why are the Jews almost entirely exempt
from consumption, cholera, croup, typhus, scrofula, and all im
moral diseases? Do they owe this immunity to the "mistakes of
Moses?" If so, would not other people be profited by accepting
some of these " mistakes? "
Such are some of the results of a partial observance of the law
of Moses, even by a wayward and erring people, who for their sins
have been dispersed as exiles and wanderers in all the earth, a per
petual monument of the displeasure of the Most High. And it
appears that this nation, fallen as it is through the rejection of its
own Messiah and of the prophets who foretold his coming; though
largely destitute of spiritual life, and severed from the blessings of
the covenant, finds, even in its very imperfect observation of this
law, such benefits as place it at the head of all nations, in physical,
mental, and moral vigor. And if there be such vigor in the sapless
branches of the Jewish olive tree, what would they have been had
they still continued to partake of the strength and fatness of the
living root? Rom. vii. 17-24.
And if, in their apostaey, and affliction, and covetousness, and
sin, while they are a hissing and a by-word in the earth, they yet
exhibit such wonderful qualities, what might have been their char
acteristics had they walked in all the commandments and ordi
nances of God, blameless? Should not their peace then have been
like a river, and their righteousness like the waves of the sea? and
should they not have become in truth a holy nation, a kingdom of
priests, honored and blessed above all the nations and peoples of
the earth? Exod. xix. 5, 6.
If the law of Moses will diminish crime, reduce pauperism,
empty prisons, and extend the average period of life from one-
third to one-half, is it not worth the attention of people who are
suffering, dosing, doctoring, and sickening and dying on every
hand, while the Jews are living on in health and strength and
prosperity? In Great Britain, where skepticism prevails widely among the
masses, and where the " mistakes of Moses " are discussed in club-
rooms, beer-shops, gin-palaces, and public halls, it is said that one
person in every eleven is. a lunatic, a criminal, a pauper, or a drunk
ard. Would not these modern skeptics do well to study Moses'
law ? They might find that " the fear of the Lord " is, indeed " the
beginning of wisdom;" that the law against which they rail and
blaspheme was one of the choicest gifts that God ever bestowed up
on man ; and that it was no idle question which Moses asked when
he said, " What nation is there so great, who hath God so nigh unto

"MISTAKES OF MOSES." 25
them, as the Lord our God is, in all things that we call upon him
for ? And what nation is there so great, that hath statutes and
judgments so righteous as all this law which I set before you this
day V Deut. iv. 7, 8. And they might see that there was the truest
wisdom in the counsel of the wise man, who ;said, "My son, forget
not my law ; but let thine heart keep my commandments : for length
of days, and long life, and peace shall they add to thee." Prov.
iii. 1, 2. THE PROPHECY OF MOSES CONCERNING ISRAEL.
" In fifty years/' said Napoleon Bonaparte, "all the world will be
Cossack or republican." Napoleon was a man of rare intelligence,
aud unusual foresight; but more than fifty years have passed, and
Napoleon Bonaparte's prophecy remains unfulfilled. The uncer
tainties of the future furnish a wide field and ample opportunities
for " mistakes " of every kind. Every unfinished enterprise, every
unprofitable venture, every disappointed expectation, every frus
trated plan, is an illustration of the mistakes into which men thus
fall. If men who devote their time to the discussion of the " Mis'
takes of Moses" could be persuaded into spending an hour in
telling us what the state of the weather would be ten days hence,
or what would be the course of political events for the next six
months, they would soon have mistakes enough of their own to
attend to, without worrying themselves about the "Mistakes of
Moses." These men show their wisdom in refraining from any
such attempts ; but Moses was not equally cautious. He under
took to tell the children of Israel what they were to do and what
they were to suffer during centuries and generations to come;
minutely ' foretelling their apostaey, and the calamities which it
wo uld entail upon them; the invasions/the sieges, the sufferings,
the captivities, and the dispersions which they should endure, and
which they have endured and are now enduring, in consequence of
their departure from God, and their rejection of his holy law. An
undertaking so bold as this affords skeptics a most favorable op
portunity to investigate and find out the "Mistakes of Moses."
Unfortunately, they seem to put forth no efforts in this direction.
For the benefit of our readers we propose to make amends for
their neglect, by calling attention to a number of specific prophe
cies uttered by Moses regarding the future of Israel. At a»time
when human wisdom was utterly unable to divine whether the
Jewish nation would fear God or worship idols, enjoy prosperity or
endure adversity, or whether, in fact, the nation would succeed in
so much as maintaining its existence in the land of Canaan, —
before a single tribe had entered the borders of that promised

26 "mistakes of moses."
land, and when no mortal could tell whether their . invasion would
be successful, or whether they would be defeated and discomfited,
— Moses uttered his prophecies concerning the future character and
destiny of that nation ; prophecies which have not yet exhausted
their force, and the fulfillment of which is still visible to all na
tions of the earth. Let the reader then turn to Deuteronomy,
xxviii., and read the prophecy concerning the future of Israel. He
will there find the promise that if Israel hearkened to observe and
do all the commandments of God, the Lord would set them on
high, above all nations of the earth, and bless them in their cities,
in their fields, in their offspring, their fruits; their flocks, and their
herds, and in their basket and store, until all the people of the
earth should recognize them as blessed and saved of the Lord.
On the contrary, if they departed from God and refused to obey
his law, all imaginable evils should come upon them. They should
be cursed in their cities, in their fields, in their fruits and their
increase, and in all that they did; they should suffer from pesti
lence and calamity ; they should be smitten before their foes, and
should be removed into all the kingdoms of the earth ; their wives
should be outraged, their houses and vineyards taken from them,
their cattle driven away, their sons and daughters given unto other
people, their fruits eaten up by strangers, and they should be
oppressed and crushed alway, so they should be maddened at the
sight of their eyes which they should see. They were also to be
subjected to the tyranny of other rulers, and become an astonish
ment, a proverb, and a by-word among all nations whither the Lord
should lead them. They were to be besieged by nations comjng
from afar, whose language they did not understand; and who
should rob and ravage their land, and besiege them in all their
gates with such straitness and distress that, tender and delicate
women should secretly eat the flesh of their own children in the
siege and straitness wherewith they should be distressed. They
were to be sent again into Egypt, not through the desert, but by
ships, and sold for bondmen until no man should buy them; they
were to be scattered among all people, from one end of the earth
even unto the other, and find no ease nor rest, but a trembling heart
and failing of eyes, and sorrow of mind, until life should hang
in doubt, and they should be in fear day and night, until, "In the
morning thou shalt say, Would God it were even, and at even thou
shalt say Would God it were morning ! for the fear of thine heart
wherewith thou shalt fear, and for the sight of thine eyes which
thou shalt see."
This is a part of the prophecy of Moses concerning the destiny

"mistakes OF MOSES." 27
of Israel, and if j£ie skeptic will study the history of that nation
as given by Josephus and others, from its conquest by the Assyr
ians and Babylonians down to the overthrow of Jerusalem by the
Romans, when the Jews were carried to Egypt and elsewhere, and
sold till the slave marts of the world were glutted; and if he will
then follow the records of the oppressions, spoilations, imprison
ments, confiscations, tortures, persecutions- and banishments which
the Jews have been forced to suffer for 1800 years, and which,
withuj our own times have broken out afresh in all their atrocity,
he will then, after trying his own hand at predicting the course of
eyjents for twenty or thirty years to come, and waiting to see the
fulfillment, be in a position to estimate more accurately the charac
ter of "Moses, the man of God," and to express an intelligent
opinion concerning his "mistakes."
MOSES* PROPHECY CONCERNING HIS SUCCESSOR.
Passing from the prophecy of Moses concerning the Jewish
nation, we notice another most remarkable prediction, which he
recorded in the following words : "The Lord thy God will raise up
unto thee a Prophet from the midst of thee, of thy brethren, like
unto me; unto him shall ye hearken. . . I will raise them up a
Prophet from among their brethren, like unto thee, and will put
my words in his mouth ; and he shall speak unto them all tliat I
command him." Deut. xviii. 15-18.
For more than fourteen hundred years this prophecy remained
unfulfilled, though the Jewish nation was constantly watching for
the Prophet whose coming was thus foretold. When John ap
peared, preaching in the wilderness of Judea, the Jews sent priests
and Levites from Jerusalem to ask him, " Who art thou? " and
when he said, " I am not the Christ," they asked him, " What then?
art thou Elias? and he saith, I ain not. Art thou that Prophet?
And he answered, No." . . . "And they asked him and said unto
him, Why baptizest thou, then, if thou be not that Christ, nor
Elias, nor that Prophet? " At length One did come, whose char
acter and acts so fulfilled this prediction that the wondering multi
tudes who heard his words, and among whom he divided the barley
loaves, said " This is of a truth that Prophet that should come
into the world." John i. 25; vi. 14. ,
The following points of similarity between Moses and Christ
may somewhat indicate to the candid reader the truthfulness of the
prediction of the great Lawgiver, that a prophet like unto him
shall arise :
1. Moses was born of poor parents, under the reign of Pharaoh,

28 " MISTAKES OF MOSES. '
a. cruel and oppressive tyrant : like him, Christ was born in pov
erty, and under the reign of Herod, a cruel oppressor.
2. Moses was persecuted in infancy, and doomed to die by
Pharaoh ; Christ was also persecuted in infancy, by Herod who
sought the young child's life.''
3. Moses was wonderfully preserved in Egypt by providential
interposition, while other infants were destroyed; like him, Christ,
by providential interposition, escaped the wrath of Herod, by
whose command the infants of Bethlehem were slain.
4. Moses, notwithstanding all his wisdom and learning, spent
years of his life toiling as a humble laborer, a shepherd in the wil
derness of Midian. before he was manifested as a, deliverer of
Israel : like him, Christ, though at twelve years old the doctors
were astonished at his wisdom, was yet subject to his parents, and
toiled till manhood as a carpenter in Nazareth.
5. Moses went forth from the wilderness, and was revealed to
Israel by mighty signs and wonders which he wrought: in like
manner, Christ emerged from the carpenter's shop in Nazareth,
and, by the miracles he did, demonstrated his divine authority.
6 Moses fasted forty days upon the mountain top in the wilder
ness of Sinai, communing with God ; like him, Christ fasted forty
days in the wilderness of Judea, tempted by Satan and ministered
to by angels.
7. Moses, had the offer of high dignity as the son of Pharaoh's
daughter, but refused the proffered honor, choosing rather to suffer
affliction with the people of God, than to enjoy the pleasures of sin
for a season : like him, Christ spurned the offer of all the kingdoms
of the world, and the glory of them, and condescended to be a
man of sorrows and acquainted with grief, despised and rejected
of men.
8. Moses was faithful as a servant, obeying all the commands of
God: like him, Christ, not as a servant but as a son, was faithful
over his house, it being his meat and drink to do the will of his
Father that sent him.
9. Moses delivered his people from the bondage of Egypt : like
him, Christ came to deliver men from the bondage of sin and
corruption, to proclaim the opening of prison-doors, to break every
yoke, and to set the captives free.
10. By his wonder-working power Moses had control over the
very elements, and divided the sea whose waves roared : like him,
Christ was able to rebuke the winds and the waves, saying, "Peace
be still ! and there was a great calm."
11. Moses was the founder of a State, the first republic the world

"MISTAKES OF MOSES." 29
ever knew : like him Christ was the founder of a vast community
of equal brethren, which has since spread into all parts of the world.
12. Moses, unlike other prophets, was permitted to talk with God
face to face upon the mountain: like him, Christ had personal
communion with the Father, as no other prophet ever had.
13. Moses had such fellowship with God upon the mount that his
face shone with glory, and required to be veiled: like him, Christ
prayed on a mountain until he was transfigured in the presence of
his disciples, and his rainment was white as the light, and his face
did shine like the sun.
14. Moses foretold the future history of the people of Israel,
and of the world, and his predictions have been accomplished, and
are known to be true : like him, Christ foretold the future destiny
of his church in the world, and of the Jewish people, and the
predictions which he uttered have been fulfilled, and are being
fulfilled to-day.
15. Moses led Israel through the desert, while manna was
showered from heaven to satisfy their wants ; like him, Christ re
peatedly fed thousands who were faint and hungry in the wilder
ness, and he still gives the living bread, the bread of God, to
satisfy- his hungry people.
16. Moses smote the rock and brought forth water for the chil
dren of Israel who were dying with thirst: like .him, Christ bestows
the living water, being himself the smitten rock, the Rock of ages,
cleft for the salvation of a lost world; and he cries in the ears of a
dying race, " If any man thirst, let him come unto me and drink ! "
17. Moses was the mediator of a covenant made between God
and man, a covenant sealed with blood, and bestowing inestimable
blessings upon the people : like him, Christ was the mediator of a
new and better covenant, a covenant sealed with more precious
blood, and conferring still greater benefits and blessings on those
who enter into agreement with their Maker.
18. Moses was very meek, above all the men upon the earth ; bear
ing Israel's provocations and faults with patient affection and tender
love, but the meekness and tenderness of Christ was still greater;
and his long-suffering was more abundant.
' 19. The Israelites murmured and rebelled against Moses, who
was their best and truest friend : and this also was true of Chfist,
for " they hated him without a cause."
20. Moses lived to benefit his nation, and finally died on account
of their sins : like him, Christ spent his life in lowly service, and
then bore the sins of men " in his own body on the tree '' so that
" with his stripes " they might be healed.

30 " MISTAKES OF MOSES. '
21. Moses was buried by the hand of God in an unknown grave,
and seems to have been raised up from death by Michael the arch
angel, since he appeared upon the mount of transfiguration in
glory, with Elijah who had never died: like him, Christ died and
was buried and raised again, and entered into the glory, and sits at
God's right hand till he shall come to judge the world.
22. Moses' greatest works were accomplished after his death, his
law leaving its impress on the world for more that thirty centuries,
and marking him as the most influential man that ever lived : like
him, Christ's real work only commenced when his earthly career
was finished, and in its ever-widening influence through eighteen
hundred years, shows him to be the Son of God, the Saviour of
the world, the mightiest being who ever wore the human form.
23. Of Moses it is said, " There arose not a. prophet since in
Israel like unto Moses, whom the Lord knew face to face in all the
signs and the wonders which the Lord sent him to do." Deut.
xxxiv. 10-12. Like him, Christ was "a prophet mighty in deed
and word before God and all the people" (Luke xxiv. 19), "ap
proved of God among you by miracles and wonders and signs,
which God did by him" (Acts ii. 22), doing among them "the
works which none other man did." John xv. 24.
24. Finally, Moses was the first and only man whom the Lord
ever authorized to give laws to Israel; the law given by Moses
being the only authoritative rule bestowed by God for the govern
ment of that nation. In like manner, Clirist is the last and only
person whom God has authorized to give laws for the government
of mankind, the " one lawgiver, who is able to save and to destroy."
And though the law given by Moses has been corrupted by the
traditions of the elders, and the truth revealed in Christ has been
perverted and distorted by his professed servants, yet both Moses
and Christ still stand forth in unapproached and unapproachable
excellence, as revealers of the divine will to the sons of men.
Here, then, is the prophecy by Moses of the coming of a Prophet
like himself: and for more than 1450 years the Jewish nation read
and studied it, and pronounced it yet unfulfilled. No man had
arisen in Israel like unto Moses, during all this time. And had the
skeptic of to-day lived there, this would doubtless have been set
down as one of the "Mistakes of Moses," a prophecy uttered
which had never been fulfilled.
When Christ came, the question arose again and again, as he
wrought his wonders, " Art thou that Prophet? " In him, at last, it
was seen that this prediction was fulfilled. We may search all the
records of universal history, and we cannot find a man who was so

THAT PROPHET.

" MISTAKES OF MOSES." 31
much like Moses as was Christ, nor a man who was so much like
Christ as was Moses. And hence we are led to conclude, as we
read the record of the life of Jesus, the prophet of Galilee, that
we have found "Him of whom Moses in the law and the prophets
did write; " the promised Messiah. Let those men who make them
selves merry over the " Mistakes of Moses," lead such a life as Mo
ses did, and leave behind theui a record of a prophecy such as he
uttered, and then, through the perspective of future ages, it will
be easy for later generations to determine whether they have spoken
wisely when discussing the " Mistakes of Moses," or whether they
themselves have not been most grievously mistaken in their course.
Moses spoke of the Saviour and the Lawgiver that was to come,
and the Lord declared, " It shall come to pass that whosoever will
not hearken unto my words which he shall speak in my name, I
will require it of him." Deut. xviii. 19. " Him shall ye hear in all
things, whatsoever he shall say unto you. And it shall come to
pass that every soul which will not hear that prophet, shall be
destroyed from among the people." Acts Mi. 22, 23. The " Mis
takes of -Moses " may be a theme for careless merriment, and the
amusement of an idle hour, but he who refuses to hear that prophet
whom Moses foretold, may find in the Great Day of accounts, that
he has made a greater mistake, and one which it is beyond his
power to rectify.
May that Law which came by Moses, be our guide to bring us to
Jesus the true Messiah, whose gospel is "the power of God unto
salvation  to the Jew first and also to the Greek."

PUBLISHER'S NOTE.
" Remarks on the Mistakes of Moses" may be had as a 5Tceiit pam
phlet for distribution, at 50 cts. a dozen,, $2 a hundred, $15 a thousand
(in Great Britain, Id. each, , £2 2s. a thousand), or in neat covers, finely
illustrated, 15 cts. (4d.), or with additions and numerous illustrations, in
fine cloth binding, 81 (4s.). The reader is referred to works" by the same
author on related subjects as follows: "The Higher Critics Criticised,"
$1.50 (5s.); also "The Wonderful Law," paper, 30 cts. (ls.3d.), or fully
illustrated, in fine cloth binding, $1 (4s.). "Israel's Greatest Prophet,"
lOcts. (3d.), "Israel's Messiah," 10 cts. (3d.), and "The Separated Nation,"
35 cts.(ls.6d)are of interest. " Will the Old Book Stand?" a lecture on
the Inspiration of the Bible, 5 cts. (Id.), with covers, 10 cts. (3d^; in
.attractive cloth binding, with additions and illustrations, under title of
"A Square Talk to Young Men," $1 (4s.). Third Million!
Address. H. L. Hastings, No. 47 Cornhilt, Boston, Mass.. U. S. A., or
i'.irsha'.l Brothers. Sa Paternoster Row, London, E. C, England.

WHY PEOPLE NEGLECT THE BIBLE.

Some do not believe it; hence they care nothing about it. Why should
they read a mass of fictions and fables? Others do not understand -the Bible
when they do read it. Why should a man read what he cannot understand?
Two things are necessary: First, to learn whether the- Bible is true;
Second, to learn how to understand il when reading it.
What proof have we that the Bible is true? Men deny its truth, and pro
nounce it a fraud and fiction. What evidence is there to sustain its tremen
dous claims and prove it a revelation from God?
The proofs of the trutii of the Bible are found in hundreds of volumes on
Christian evidences; most of which skeptics never read, never saw, never
he ard of. Many of them are too costly, too bulky, too lengthy, or too learned
to be within the reach of ordinary readers. These big books can no more
meet the spreading, infidelity, of the day, than a cow can catch mice.
Meanwhile infidels write, cheap pamphlets, and persons read them who
know nothing of the Bible or of its evidences, and so conclude the Book is a
lie, and become infidels, agnostics, atheists, and anarchists!
To enable such people to see both sides of this question, H. L. Hastings
has been at work for years publishing The Anti-Infidel Library, sl se
ries of bright, brief, cheap pamphlets, which meet the infidelity of the day
in front and flank, and scatter light on the paths of those who 'sit iu dark-
nass. Of-these cheap, five-cent, and ten-cent pamphlets, packed full of facts
and arguments, about One Hundred Tons have been scattered since 1880,
and they should be in the hands of every Christian and ei-ery skeptic. Who
wilt get th em, and read them, and circulate them, and so settle these ques
tions in the minds of many doubting and uncertain souls?
Rewarding the fitness of certain works in the Anti-Infidel Library
to meet the needs of unbelievers of varied types, the following suggestions
may be offered. For the convenience of Christian workers on both sides of
the Atlantic, the titles of these books are followed by both American and
English prices. Those marked * may also be had, without covers, at 5 cts.
each; 100 copies, $2; 1000 copies, $15.
1. Atheists, who deny the Divine being and personality, but are
thoughtful and studious, should be supplied with copies of " Atheism and
Arithmetic" (Price, 15 cents; in Great Britain, 6cl.), and "Number in
Nature"* (10 cents, 3d.).
2. Infidels, who deny the Old Testament and complain of the "mis
takes" of Moses, should read "The Wonderful Law," (30 cts. Is. 3d. Cloth,
illustrated, $1, 4s.), "Remarks .on the Mistakes of Moses" * (15 cts. 4d.
Cloth, illustrated, with additions, $1, 4s.), "Was Moses Mistaken?"*
(15 cts. 4d.), " Infidel Testimony to the Truth of the Bible " (lOcts. 6d.).
3. Persons who hunt the Bible for difficulties, discrepancies, and con
tradictions, should read "The Bible Triumphant," a reply to a work
Which exhibits the so-called " Self-Contradictions of the Bible " (25 cts. Is.).
4. Persons Who talk much of science and evolution and geology m
-opposed to the Bible should read "The Errors of Evolution," by Robert
Patterson ($1, 4s.), containing four separate treatises, viz.: "Scientific

WHY PEOPLE NEGLECT TUB BIBLE.
Star-Building " (15 cts. 6d.), " Geological Evolution " (15 cts. 6d.), "The
Origra of Life " (10 cts. 6cl.), and " Darwinism " (15 cts. 6d.).
5. Persons who doubt the inspiration of the Bible and the fulfillment
of prophecy should read "Egypt in History and in Prophecy, or Pharaoli
Proclaiming God," by Robert Patterson (15 cts. 6d.), also "The Witness
of Skeptics to the Truth of the Bible " * (10 cts. 3d.).
6. Persons who do not believe that the histories contained in the Bible
arc true and reliable, should read " Rawlinson's Testimony of History to
the Trutii of Scripture, or Historical Illustrations of the Trutii of the Old
Testament " (35 cts. Cloth, 80 cts. Not sold in Greet Britain ).
7. Persons who wisli to reach and benefit the Hebrew people, either the
skeptical or the orthodox, should provide them with "Remarks on the
Mistakes of Moses," (15 cts. 4d. Cloth, illustrated, $1, 4s.), "The Won
derful Law," (30 cts. Is. 3d. Cloth, illustrated, $1, 4s.), "The Separated
Nation," (35 cts. Is. 6d.), "Israel's Greatest Prophet"* (10 cts. 3d.), and
"Israel's Messiah, or Why the Jews Reject Christ "* (10 cts. 3d.). This'
last may be had in English, in Hebrew, and in German Jargon.
8. Persons who desire to know whether the books of the New Testament
have come down to us unaltered and authenticated should read, "Will the
Old Book Stand?"* (acts. Id.), "Who Made tlie New Testament?"*
(10 cts. 3d.), " Are there Corruptions in the New Testament? " (25 cts. 9d.
Cloth, illustrated, 85 cts. ;3s.), and "Is the Bible, a. True .Book? " *
(10 cts. 3d.)
9. Persons who are infected with the witchery of Spiritualism, should
bo provided with a series of ten 10-cent (3d.) pamphlets,* bearing the
following titles: "Spiritual Manifestations, their Nature and Signifi
cance," "Spirit Workings in Various Lands and Ages," "Familial-
Spirits: Their Workings and Teachings, " "The Mystery Solved, or Spirit
Manifestations Explained, " "The Depths of Satan: a Solution of Spirit
Mysteries," "Trying the Spirits," "Ancient Heathenism and Modern
Spiritualism, " " Primitive Christianity and Modern Spiritualism, " " Witoh-
craft: Is it a Reality or a Delusion?" "Necromancy, or Consulting of the
Dead," the whole forming an efficient expose of this delusion.
10. Persons who wish to know the facts regarding tho spread of In fidelity
should read "A Warning Word Concerning the Spread of Infidelity"*
(lOcts. 3d.), " Real Estate in Sodom " (1 ct.), " How to Resist Infidelity "
(1 ct.), " Save the Boys " (1 ct.).
11. Persons who wish to scatter Anti-Infidel Literature broadcast,
should order " Fourteen Nuts for Skeptics to Crack"* (5 cts. Id'.). This
can be cut apart into fourteen different tracts, or less, as desired. Very
useful are the " Grapo Shot" leaflets, seventeen single-leaf tracts, some
being illustrated, and which, each bringing out a single point, can be widely
scattered at small expense ($1, 4s. a thousand, or 50 cts. a pound), among
tho armies of the aliens. Also printed in pamphlet form as "A Volley of
Grapo Shot"* (5 cts. Id.; with covers, 10 cts. 3d.). They should also read
" Friendly Hintsto Candid Inquirers"* (10 cts. 3d.), and " The Inspiration
of the Bible, or Will the Old Book Stand? "* (lOcts. 3d.) which can be had
either in English, French, German, Spanish, Swedish, Italian, or Bohemian.

WHY PEOPLE NEGLECT THE BIBLE.
12. Persons who are entangled in the subtilities of the Higher Criticism,
should read " The Higher Critics Criticised, " by H. L. Hastings and Rufus
P. Stebbins (|1.50, 5s.). The first three parts of this book are issued
as separate 10-cent (3d.) tracts, viz.: " The Higher Criticism, " * "Jesus
of Nazareth as a Higher Critic,"* and "The Pentateuch, its Origin
and Authorship."* Tho fourth partis also issued separately as "A
Study of the Pentateuch for Popular Reading, " by Rufus 1'. Stebbins,
D. D. (40 cts. Is. 6d.) They might also examine " The Moral Aspects of
tlie Higher Criticism, " * "Specimen Bricks from the Babel of the Higher
Critics,"* "More Bricks from the Babel of the Higher Critics,"* and
"A Famous Young Man, " * all ten-cent (3d.) tracts.
13. Persons wishing to get a general view of the drift of the Scriptures
and a firm grasp of leading doctrines should read " Plain Truths for Plain
People"* and also "Skeptical Objections and How to Meet Them,"*
each 10 cents (3d.).
¦ 14. Persons wishing to distribute Anti-Infidel Literature can have any of
these tracts marked * without covers, at 50 cents a dozen, $2 a hundred,
$15 a thousand. Postage paid in the United States, Canada, or Mexico.
15. Persons interested in fighting the unbelief of the day, should send
their names and addresses to H. L. Hastings, 47 Cornhill, Boston, Mass.,
U. S. A., and make application for membership in the
International Anti=Infidel Alliance,
and so prepare to lift up a standard against the hosts of evil and unbelief.
Of especial value to all Christian workers for its short and readable arti
cles on Bible Study and Christian Evidences is The Christian.
WHAT IS THE CHRISTIAN?
It is "excellent," — "the best paper that comes tome."— C. H. Spurgeon.
It is " about the best paper in the country." — D. L. Moody.
It is " that excellent paper that we all like."— Theo. L. Cuyler, D. D.
It is " an admirable paper for general distribution." — Russell Sturgis,
Jr., Ex-president Boston Y. M. C. A.
It is " full of evangelical truth, set forth with glowing earnestness. Its
trumpet always gives a certain sound." — Andrew A. Bonar, D.D., Scotland.
It is a paper that " I rejoice that the Lord allows you to publish to the
praise of His name."— George Muller, Bristol Orphan Bouse, England.
It is " a large, illustrated, 16-page, family, monthly paper, filled with
true stories, music, poetry, religion and common sense. It contains H. L.
Hastings* popular articles on Christian Evidences, and his Notes on the In
ternational Lessons. It is free from sectarianism, puffs, politics, pills and
[latent medicines. Tt is a safe paper lo have about the house.
It is, indeed, declared to be "very, very good; worth far more than
the price" ($1 a year), as Hon. Neal Dow, of Maine, says.
Terms: $1 a year in advance; in the British Empire, 4 shillings- five
copies tooneaddress,$4; ten copies, $7.50;twentycopies,3iil2. Samples /re,..
Address H. L. Hastings, 47 Cornhill, Boston, Mass., U. S. A., or Marsha'l
Brothers, Sa Paternoster Row. London, E. C, England.

WORKS ON MOSAIC LAW.

Written by H. L. Hastings.
" One of the most vigorous of modern religious writers." — Congrega-
tionalist, Boston. "Admirable." — Golden Rule, Boston,
A SQUARE TALK TO YOUNQ MEN on the Inspiration
of the Bible. Contains H. L. Hastings' widely circulated lecture
on the Inspiration of the Bible, together with " Are There Corrup
tions in the New Testament?" Third Million. Fully illustrated,
on superior paper, fine cloth binding; with autograph title, $1
(In Great Britain, 4s.). Special edition of the lecture alone for
general distribution, illustrated, under title of " Will the Old Book
Stand?" 5 cts. (Id.); per hundred, $2 ; per thousand, $15 (£2 2s.).
Translations of " Will the Old Book Stand?" may also be had at
same rates in French, Spanish, Swedish, German, Bohemian and
Italian. Over seventy tons of paper have been used in print
ing this lecture in eighteen languages.
REMARKS ON THE MISTAKES OF MOSES: Discuss
ing the position of Moses in history, Jewish health and longevity,
the world's first republic, rest days and jubilees, Israelites a law-
abiding people, the first total abstinence society, prophecy of Moses
concerning Israel, his prophecy concerning his own successor. By
H. L. Hastings. Third Hundred Thousand. Illustrated, pp. 64,
manilla covers, 15 cts. (4d.); 1 dozen copies, $1.20; 100 copies,
•$7.50; without . covers or illustrations, 5 cts.; 1 dozen, 50 cts.;
100 copies, $2; 1000 copies, $15 (£2 2s.) ; fine cloth, fully illus
trated, with the addition of " Was Moses Mistaken?" and "A Vol
ley of Grape Shot," $1 (4s.).
THE WONDERFUL LAW: An examination of the Law of
Moses,,' demonstrating its righteousness, humanity, audits Divine
origin, and showing it to be superior to any other code of laws.
By H. L. Hastings. Paper, 30 cts. (Is. 3d.); fine cloth, artistic
cover designs, numerous illustrations, handsome gift book, $1 (4s.).
THE SEPARATED NATION: The Jews ; giving a sketch of
their character and training, their persecutions, their longevity,
their morality, the reasons for their dispersion, and their hope of
the true Messiah. By H. L. Hastings. Paper, 35 cts. (Is 6d.) ; fine
cloth, with numerous portraits and illustrations, $1.25 (4s.).

H. L. HASTINGS' SCRIPTURAL TRACT REPOSITORY:
Boston, Mass., U. S.- A.! 47 Cornhill,! London, E. C: 5a Paternoster Row,
H. L. HASTINGS. I MARSHALL BROS., AGTS.

THE FAITH AND HOME SERIES.

WRITTEN AND EDITED BY H. L. HASTINGS.
Each volume independent of the others though of uniform size.
" The easy style of th$ practiced writer is apparent on every
page."1 (R. L. M.J — Episcopal Recorder.
READINGS FOR LEISURE MOMENTS. A collection of
Miscellanies, earnest, -sensible, devout, and practical; applying
Divine truth to daily duty, and encouraging to all good works. By
II. L. Hastings. Crtfwn 8vo. pp. 382. Paper, 50 cts. (Is. 6d.);
Fine Cloth, $1.50 <4s).
THE FAMILY CIRCLE. A collection of Anecdotes and Inci
dents adapted to interest, instruct, and profit all members of the
family; furnishing delightful and useful reading for tlie home and
abounding in fact* and illustrations useful to Ministers, Teachers,
Evangelists, etc.f By H. L. Hastings. Crown 8vo. pp. 318.
Paper, 50 cts; (Ifi Great Britain, Is. 6d.) ; Fine Cloth, $1.50 (4s.).
FIRESIDE HEADINGS FOR HAPPY HOMES. Written
and selected \>f H. L. Hastings. A Collection of Tales, Sketches,
Incidents, and Earnest Words ; instructive, stirring, and health
fully stimulating to young and old. Crown 8yo. pp. 382. Paper,
50 cts. (Is. 6C); Fine Cloth, $1.50 (4s.).
THE GUIDING H AND ; or Providential Direction, illustrated by
authentic instances of relief and deliverance, etc., in times of trouble.
Kecorded arid collected by H. L. Hastings. Crown 8vo. pp. 382.
Paper, 50cfe. (In Great Britain, Is. 6d.); Fine Cloth, $1.50 (4s.).
TALES* OF TRUST. Instances of God's Care and Faithfulness
in providing for liis people, providential direction in the events
of life, aria especial guidance in the ministry of the Word of God.
Recorder^1 and collected by H. L. Hastings. Crown 8vo. pp. 382.
Paper, 50 cts. (Is. 6d.) ; Fine Cloth, $1 .50 (4s.).
EBEfJEZERS ; or Records of Prevailing Prayer ; including
prayers' for rescue, relief, and blessing ; prayers for the healing
of bodily diseases; prayers for the conversion of the impenitent.
Writte'h and collected by H. L. Hastings. Crown 8vo. pp. 382.
Paper/ 50 cts. (Is. 6d.) ; Fine Cloth, $1 .50 (4s.).
PEBBLES FROM THE PATH OF A PILGRIM. Personal
reminiscences of answers to prayer, providential guidance and
interposition, in connection with gospel labor, rescue work, and
mission work among, the Freedmen of the Southern States, after the
clo^'e of the Civil War. By Mrs. H. L. Hastings. Crown 8vo. pp. 304.
Pa#er, 50 cts. (Is. 6d.) ; Fine Cloth, illustrated, $1.50 (4s.).
H. L. HASTINGS' SCRIPTURAL TRACT REPOSITORY:
BdSTON, Mass., U. S. A.: 47 Cornhill, j London, E. C: 5a Paternoster Row
H. L. HASTINGS. MARSHALL BROS., ACTS.

BOOKS FOR STUDENTS

HUDSON'S GREEK=ENGL1SH CONCORDANCE : A Crit
ical Greek and English Concordance of the New Testament. Pre
pared by Charles F. Hddson, B. A., under the direction of H, L.
Hastings, Editor of The Christian. Revised and completed by
Ezra Abbot, D. D., LL.D., late Professor of New Testament
Criticism and Interpretation in the Divinity School of Harvard
University, to which is added Green's Greek-English Lexicon to
the New Testament. Crown 8vo. 742 pp. Cloth, $2.00; Half
leather, $2.50 (S. Bagster & Sons, Limited, London, publish an
edition for Great Britain, without Lexicon, 7s. 6d.).
A GREEK=ENGLISH LEXICON TO THE NEW TES=
TAMENT. Revised and enlarged by Rev. Thomas Sheldon
Green, M. A., with a preface by H. L. Hastings, Editor of The
Christian, loith an Appendix containing words occurring in the Greek
text of the Revisers, which do not occur in-the Received Greek text; pre
pared under the direction of Prop. J. Henry Thayer, D. D, of
Harvard Divinity School. Paper, 35 cts.; cloth, 85 cts.
MURDOCK'S MOSHEIM'S CHURCH HISTORY: Insti
tutes of Ecclesiastical History from .the birth of our Saviour to
the eighteenth century. By John Lawrence Mosheim, D. D., Chan
cellor of the University of Gottingen. Translated with a preface
and copious notes by James Murdock, S. T. D., Professor
of Ecclesiastical History. A new edition with portrait of the
translator, and biographical sketch by H. L. Hastings. Three vol
umes in one, large 8vo. pp. 1500, half leather, $4 (16s.).
MURDOCK'S SYRIAC NEW TESTAMENT : Translated
from the Peshitto Version of the New Testament by James Mor-
dock, S. T. D.; with a portrait, and biographical sketch of
translator by H. L. Hastings. Half leather, pp. 525, $2.50 (10s.).
THE REIGN OF CHRIST ON EARTH, Or the Voice of the
Church in all Ages, concerning the Personal Reign of Christ on the
new earth. Extracts from the writings of more than five hundred
of the most eminent preachers and writers. By Daniel T. Tay
lor ; edited with a preface by H. L. Hastings. Cloth, $1 (4s.).
THE ERRORS OF EVOLUTION: An examination of the
nebular theory, geological evolution, the origin of life, and Dar
winism. By Robert Patterson, D. D., with an introduction by
H. L. Hastings. Pp". 207. Cloth, $1 (4s.).

H. L. HASTINGS' SCRIPTURAL TRACT REPOSITORY:
Boston, Mass., U. S. A.: 47 Cornhill, 1 London, E. C: 5a Paternoster Row
H. L. HASTINGS. I MARSHALL BROS., ACTS.

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