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practical morality, or is more closely connected with the progress of modern religious and social thought, than a consideration of the Mosaic writings. Whether as a “ man of God,” or as a meditative sage, or as a sacred historian, or as an inspired prophet, or as an heroic liberator and leader of a favored nation, or as a profound and original legislator, Moses alike stands out as a wonderful man, not to the eyes of Jews merely, but to all enlightened nations and ages. He was evidently raised up for a remarkable and exalted mission, — not only to deliver a debased and superstitious people from bondage, but to impress his mind and character upon them and upon all other nations, and to link his name with the progress of the human race.

He arose at a great crisis, when a new dynasty reigned in Egypt, --- not friendly, as the preceding one had been, to the children of Israel; but a dynasty which had expelled the Shepherd Kings, and looked with fear and jealousy upon this alien race, already powerful, in sympathy with the old régime, located in the most fertile sections of the land, and acquainted not merely with agriculture, but with the arts of the Egyptians, – a population of over two millions of souls ; so that the reigning monarch, probably a son of the Sesostris of the Greeks, bitterly exclaimed to his courtiers, “ The children of Israel are more and mightjer than we!” And the consequence of this jealousy

was a persecution based on the elemental principle of all persecution, — that of fear blended with envy, carried out with remorseless severity; for in case of war (and the new dynasty scarcely felt secure on the throne) it was feared the Hebrews might side with enemies. So the new Pharaoh (Rameses II., as is thought by Rawlinson) attempted to crush their spirit by hard toils and unjust exactions. And as they still continued to multiply, there came forth the dreadful edict that every male child of the Hebrews should be destroyed as soon as born.

It was then that Moses, descended from a family of the tribe of Levi, was born, — 1571 B. C., according to Usher. I need not relate in detail the beautiful story of his concealment for three months by his mother Jochebed, his exposure in a basket of papyrus on the banks of the Nile, his rescue by the daughter of Pharaoh, at that time regent of the kingdom in the absence of her father, — or, as Wilberforce thinks, the wife of the king of Lower Egypt, — his adoption by this powerful princess, his education in the royal household among those learned priests to whose caste even the King belonged. Moses himself, a great master of historical composition, has in six verses told that story, with singular pathos and beauty; yet he directly relates nothing further of his life until, at the age of forty, he

killed an Egyptian overseer who was smiting one of his oppressed brethren, and buried him in the sands, — thereby showing that he was indignant at injustice, or clung in his heart to his race of slaves. But what a history might have been written of those forty years of luxury, study, power, and honor ! — since Josephus speaks of his successful and brilliant exploits as a conqueror of the Ethiopians. What a career did the son of the Hebrew bondwoman probably lead in the palaces of Memphis, sitting at the monarch's table, feted as a conqueror, adopted as grandson and perhaps as heir, a proficient in all the learning and arts of the most civilized nation of the earth, enrolled in the college of priests, discoursing with the most accomplished of his peers on the wonders of magical enchantment, the hidden meaning of religious rites, and even the being and attributes of a Supreme God,

— the esoteric wisdom from which even a Pythagoras drew his inspiration ; possibly tasting, with generals and nobles, all the pleasures of sin. But whether in pleasure or honor, the soul of Moses, fortified by the maternal instructions of his early days, — for his mother was doubtless a good as well as a brave woman, — soars beyond his circumstances, and he seeks to avenge the wrongs of his brethren. Not wisely, however, for he slays a government official, and is forced to flee, – a necessity which we can hardly comprehend in view of his rank and power, unless it revealed all at once to the astonished king his Hebrew birth, and his dangerous sympathies with an oppressed people, the act showing that he may have sought, in his earnest soul, to break their intolerable bonds.

Certainly Moses aspires preinaturely to be a deliverer. He is not yet prepared for such a mighty task. He is too impulsive and inexperienced. It must need be that he pass through a period of preparation, learn patience, mature his knowledge, and gain moral force, which preparation could be best made in severe contemplation ; for it is in retirement and study that great men forge the weapons which demolish principalities and powers, and master those principia which are the foundation of thrones and empires. So he retires to the deserts of Midian, among a scattered pastoral people, on the eastern shore of the Red Sea, and is received by Jethro, a priest of Midian, whose flocks he tends, and whose daughter he marries.

The land of Midian, to which he fled, is not fertile like Egypt, nor rich in unnumbered monuments of pride and splendor, with pyramids for mausoleums, and colossal statues to perpetuate kingly memories. It is not scented with flowers and variegated with landscapes of beauty and fertility, but is for the most part, with here and there a patch of verdure, a land of utter barrenness and dreariness, and, as Hamilton paints it, “a great and terrible wilderness, where no solt features mitigated the unbroken horror, but dark anıl brown ridges, red peaks like pyramids of fire; no rounded hillocks or soft mountain curves, but monstrous and misshapen cliffs, rising tier above tier, and ser rated for miles into rugged grandeur, and grooved by the winter torrents cutting into the veins of the fie;y rock: a land dreary and desolate, yet sublime in its boldness and ruggedness, a labyrinth of wild and blasted mountains, a terrific and howling desolation.”

It is here that Moses seeks safety, and finds it in the hume of a priest, where his affections may be cultivated, and where he may indulge in lofty speculations and commune with the Elohim whom he adores; isolated yet social, active in body but more active in mind, still fresh in all the learning of the schools of Egypt, and wise in all the experiences of forty years. And the result of his studies and inspirations was, it is supposed, the book of Genesis, in which he narrates more important events, and reveals more lofty traths than all the historians of Greece unfolded in their collective volumes, - a marvel of historic art, a model of composition, an immortal work of genius, the oldest and the greatest written history of which we have record.

And surely what poetry, pathos, and eloquence,

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