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Well-being without education stupefies people and makes them insolent: this was noticed in the most ancient times. Incrassatus est, et recalcitravit, says Deuteronomy. For the rest, the parcellaire laborer has judged himself: he is content, provided he has bread, a pallet to sleep on, and plenty of liquor on Sunday. Any other condition would be prejudicial to him, and would endanger public order.
The state of mind consistent with such a condition of countenance did not favor correct recitation of the tougher names in Deuteronomy; so, it can be a cause of surprise to no one, that, when called on at prayers, and prompted by a ridiculous neighbor, little Briggs sometimes asserted Joshua to have driven out the Hivites and the Amorites, and the Canaanites and the Jebusites, and the Hittites and the Perizzites, and the Moabites and the Musquito-bites, for which he was regularly sent to bed on Saturday afternoon, as he had no pocket-money to stop, his papa desiring him to learn self-denial young, as he was intended for a missionary; though goodness knows that there wasn't enough of him to go round among many heathen.
In the seventh chapter of Deuteronomy, God commanded the children of Israel to "destroy the images," "break down" the altars and "burn the graven images" of the Gods of the heathen. This was smashing. Also said to them: "If you do not drive them out they shall be thorns in your sides." God gave them power and ability to do this, then he required them to do it.
For I know of no stronger proof of the truth of the book of Deuteronomy, and of the whole Pentateuch, than its ending so differently from what we should have expected, or indeed wished. If things went in this world, as they do in novels and fables, according to man's notion of what is right and good, then Moses and his history would have had a very different ending.
He leaves his readers to discover, in the Acts of Parliament and in Knox, what the "certain penalties" were. The Act seems, as Knox says about the decrees of massacre in Deuteronomy, "rather to be written in a rage" than in a spirit of wisdom. The majority of the human beings then in Scotland probably never had the dispute between the old and new faiths placed before them lucidly and impartially.
The memorial was in the nature of an exhortation to sustain the religion, and to keep clear of all negotiations with idolaters and unbelievers; and the memorialists supported themselves by copious references to Deuteronomy, Proverbs, Isaiah, Timothy, and Psalms, relying mainly on the case of Jehosaphat, who came to disgrace and disaster through his treaty with the idolatrous King Ahab.
I now leave it to the cool judgment of the reader, whether Jesus prophecied truly, or did, or did not, teach the duty of paying religious homage to other beings besides God? and, if so, it is consequent, according to the tests by Christians acknowledged to be given by God himself in Deuteronomy, that if Jesus was not sent by, or from, him; for if he was Gods own words would be contradicted by Gods own deeds.
Again, in Deuteronomy iii. 11, we have a description of the bedstead of Og, one of the giants captured and killed by the Israelites, just before the death of Moses; and this bedstead is referred to as if it were an antique curiosity; the village is mentioned in which it is kept.
Plummer. How closely he walks! his mind so exactly suits mine. "March 22nd. Alfred returned. Went to meet him at the station. How bright and handsome he looked! "He is gone there." "March 24th. Stole into Alfred's lodging when he was out; and, after prayer, pinned Deuteronomy xxvii. 16, Proverbs xiii. 1, and xv. 5, and Mark vii. 10, upon his bed-curtains." "March 25th.
Upon the conclusion of the prayer followed another hymn, and after these "exercises," the sermon. The text was the ninth verse of the twenty-sixth chapter of Deuteronomy, "And He hath brought us into this place and hath given us this land, even a land that floweth with milk and honey."
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