HEBREWS XI. 24-26 427
has placed us. No doubt it often happens that this principle may- be overruled by a higher, that there are exceptions which warrant a departure from this course. But in the case of Moses it might well have been argued that this was pre-eminently one of those cases where the rule held good. For what, it might plausibly have been urged, had Providence given him such a position except that he might use it ? And to the plea that he was making the renunciation for the sake of his people, how very effective the reply would be : " If you wish to help your people, stay where you are. You have the opportunity, as the son of Pharaoh's daughter, to do much in alleviating their lot and in making their life more tolerable ; whereas by flinging away your position, you bring yourself down to their level and lose all power of effective assistance. Why sacrifice a fulcrum which gives you such a leverage and try to raise your people by a dead life ? "
^ There is a general principle that we are bound to be more careful when the course of action we think of adopting is one that conduces to our own pleasure or advantage. We do not readily acknowledge these things to ourselves, and indeed it is very easy for us to be the victims of unconscious bias. No doubt it often happens that the right course of conduct is also the more agreeable, but in view of the peril I have mentioned we must take special precaution to be sure of our ground.^
^ Felicitas was a rich widow who with her seven sons was well known in Eoman society. In a time of calamity certain pagan priests represented to the emperor that this woman by her deeds of Christian piety had brought down the anger of the gods upon the people ; and by imperial command the prefect, Publius, was required to see that she and her sons sacrificed to the gods. The prefect endeavoured to persuade her to make the sacrifices ; but she, declaring that the Holy Spirit would strengthen her against the evil one, said : " I am assured that while I live I shall be the victor in my contest with you, and if you cause me to be put to death I shall be still more a conqueror." Publius replied : " Unhappy one, if it is pleasant for you to die, at least let your sons live." " My sons," said Pelicitas, " will surely live if they do not consent to sacrifice to idols. But if they commit this crime of sacrificing they will die eternally." The first attempt of the magistrate failed, and a public trial was ordered. At this trial, when urged to have pity on her sons, Felicitas addressed them saying : " Look up to heaven, where Christ with His saints is wait- ^ A, S. Peake, The Heroes wncl Martyrs of Faith, 104.
428 THE CHOICE OF MOSES
iug for you, fight the good fight for your souls, and show yourselves faithful in the love of Christ." The young men were questioned one by one. Januarius, the eldest, who was offered a rich reward if he sacrificed, and scourging if he refused, made answer : " The wisdom of the Lord will support me and enable me to endure all." He was ordered to be scourged, and was led away. The second son also refused to sacrifice, saying : " We adore one God to whom we oflfer the sacrifice of prayers: never suppose that you will separate me or my brothers from the love of the Lord Jesus Christ ; our faith will never be overcome or be changed by any of your threats." The other brothers were no less faithful in their confessions, and at last, when the emperor had read the report of the trial, he ordered the accused to be executed. Felicitas and three of the sons were beheaded ; three of the others were beaten to death with whips ; the last was thrown down from a height that he might be killed.^
2. It was necessary for Moses to make up his mind what he would do in those cases where loyalty to Israel was incompatible with loyalty to Egypt. His position was a very delicate one, and he was bound to be exceptionally careful. He might so easily be discredited by a false step, the cry might so readily be raised that he was traitorously sacrificing the interests entrusted to his care. And if he had tried to hold the balance even, he would have quickly learned that it is the fate of the moderate man to be stoned by the extremists on both sides. Moreover, as time went on his generous enthusiasms were likely to fade. The idealist would have degenerated into the practical man, and the official pallia- tions of abuses and tyranny would have come glibly from his lips. It was better for Moses himself, better, too, we may be sure, for the cause he had at heart, that he should make a definite break with his past and devote himself whole-heartedly to his people. And that he saw this so clearly and steadily, that his judgment was not swayed by self-interest or led astray by sophistries, justifies the author of the Epistle when he finds in his renunciation the proof of his faith.