DOI Page / Citation link:
https://doi.org/10.11588/diglit.548#0064
ANASTASI III. 61
In the case of both Moses and our Saviour, we
must distinguish between their religion during the
time it was being offered to men, and after it had
been rejected. The essences must of course be
looked for during the former periods.
The religion of Moses was offered for about three
months and a half; that of our Saviour for about
three years and a half.
The former consisted of a Koyal Melchisedec
Priesthood, in which every individual might have
a share. Each Israelite might be a king and
priest; the nation might be a royal nation, a pe-
culiar people. It may be observed that the cove-
nant between God and the Israelites was ratified
(Ex. xxiv. 5) by a Melchisedec Priesthood.
When this glorious boon was refused, the frus-
trated religion of Moses assumed a different aspect.
Arrangement was made for the consecration of him
who made the golden calf; the Law was added be-
cause of transgressions, to provide for such a state
of things as the people were willing to accept, and
the promise of a great future Prophet was firmly
held out as giving hope of better things hereafter.
So too during the ministry of our Saviour, we
easily see the essence of His system in the carrying
out of which He will most certainly not be per-
manently foiled. He offered everywhere most ac-
tively to do away with sickness and hunger, to
show men how to walk on the water, to root up
even mountains, to open heaven, and in fact to put
down all the power of evil; leaving each man free
to choose his own heaven or hell, in an orderly
In the case of both Moses and our Saviour, we
must distinguish between their religion during the
time it was being offered to men, and after it had
been rejected. The essences must of course be
looked for during the former periods.
The religion of Moses was offered for about three
months and a half; that of our Saviour for about
three years and a half.
The former consisted of a Koyal Melchisedec
Priesthood, in which every individual might have
a share. Each Israelite might be a king and
priest; the nation might be a royal nation, a pe-
culiar people. It may be observed that the cove-
nant between God and the Israelites was ratified
(Ex. xxiv. 5) by a Melchisedec Priesthood.
When this glorious boon was refused, the frus-
trated religion of Moses assumed a different aspect.
Arrangement was made for the consecration of him
who made the golden calf; the Law was added be-
cause of transgressions, to provide for such a state
of things as the people were willing to accept, and
the promise of a great future Prophet was firmly
held out as giving hope of better things hereafter.
So too during the ministry of our Saviour, we
easily see the essence of His system in the carrying
out of which He will most certainly not be per-
manently foiled. He offered everywhere most ac-
tively to do away with sickness and hunger, to
show men how to walk on the water, to root up
even mountains, to open heaven, and in fact to put
down all the power of evil; leaving each man free
to choose his own heaven or hell, in an orderly