LECTURE V.

The common events of the Jewish history incredible if separated from the miraculous, but when combined with them, form one natural and consistent narrative. Instanced in the history of Moses before he undertook the deliverance of the Jews-In the difficulties attending that attempt, from the Jews and from the Egyptians—His conduct as leader of the emigration unaccountable if unaided by supernatural power-At the departure from Egypt-At the Red Sea-On the return of the twelve spies from Canaan-In the detention of the Jews in the wilderness forty years.

EXODUS, v. 22, 23.

"And Moses returned unto the Lord, and said, Lord, wherefore hast thou so evil-entreated this "people? why is it that thou hast sent me? For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.”

THIS was the expostulation of the Jewish legislator with the Deity, in the bitterness of his heart, at the severe disappointment he experienced, on his first application to the Egyptian monarch, in the name of the God of Israel, for permission to let his people go, that they might serve him.

In the three last Lectures I endeavoured to deduce presumptive proofs of the authenticity and truth of the Jewish history, from the structure of the narrative in which it is presented to us : and to show, that these proofs apply with equal clearness to the miraculous as to the common facts; both being interwoven in one detail, and related with the same characters of impartiality, artlessness, and truth. This conclusion will receive great confirmation, should it be found that the common events of the history, if we attempt to separate them from the miraculous, become unnatural, improbable, and even incredible, unconnected, and unaccountable; while, if combined with the miracles which attended them, the entire series is connected, natural, and consistent.

In order to lead the way to this conclusion, I have directed the attention of my readers to the singular narrative from which

this passage is taken: as introductory to an inquiry, Whether it appears probable or improbable, that the deliverance of the Jews from Egypt, the promulgation of the Jewish Law, and the establishment of the Jewish nation in the land of Canaan, can be rationally and adequately accounted for, by unassisted human agency, using merely natural means, and taking advantage of natural occurrences? Or, whether on the contrary, the difficulties attending the accomplishment of these events, and the consequent establishment of the Hebrew polity, were not such as no mere human power could have overcome; and whether it be not indispensably necessary to admit the account which the Sacred History delivers of a divine interposition, as the only cause fully adequate, to the production of effects so important and certain, yet so extraordinary, as the deliverance of Israel, the legislation of Moses, and the settlement of the Hebrew nation in the land of Canaan? For this purpose, let us consider the objects to which this narrative naturally directs our attention; the character of the Jewish legislator, the resistance he encountered from the Egyptian government, the disposition and circumstances of the Hebrew people, and impediments which presented themselves to their settlement in the land to which they emigrated. Let us review the narrative of these events, separating the leading facts not miraculous, which form the basis of the history, from the miraculous; and consider whether it be rational to receive the former, and reject the latter.

Let us first contemplate the character and conduct of the legislator. Born at that period, when his nation groaned under the most oppressive and malignant despotism which ever crushed a people; rescued by a singular providence from that death to which he was destined by the cruel edict of Pharaoh; adopted by the daughter, and educated in the court, of that monarch; there is reason to believe, with the inspired martyr Saint Stephen, that he was "learned in all the wisdom of the Egyptians,” and that he may have been "mighty both in words and deeds:"* that is, conversant in learning, skilled in writing, and judicious in conduct; for his own positive declaration prevents us from believing him eloquent. When commanded to act as ambassador from the God of Israel to Pharaoh, he pleads as an apology for his reluctance,

*Acts, vii. 22.

to undertake the dangerous task, the want of this quality so necessary for a popular leader.* And that he did not possess, or at least that he did not display, any military prowess, appears from his employing Joshua to head the Jewish troops, in the very first battle they had occasion to fight, whilst he stood on an eminence to secure to them divine aid, by holding up his hands to heaven. But, notwithstanding these defects, it is not improbable that, in the vigour of manhood, and the ardour of his honest indignation, at the sufferings of his people, he may have conceived the project of rousing them against their oppressors, and rescuing them from Egypt. His religious principles were shocked with the idolatry and vices of the Egyptian court, as his humanity and patriotism revolted at the cruelty exercised against his wretched countrymen. He trusted that God would assist his praiseworthy intentions, and by him accomplish the promised deliverance. By faith," says the Apostle,+ " Moses, "when he was come to years, refused to be called the son of "Pharaoh's daughter; choosing rather to suffer affliction with "the people of God, than to enjoy the pleasures of sin for a "season; esteeming the reproach of Christ" (the seed in whom all the nations of the earth were to be blessed, and to which he looked as the sure pledge of his nation's deliverance) "as greater "riches than the treasures of Egypt; for he had respect unto"the recompence of the reward." Thus animated, he seems to have attempted that deliverance he hoped for. "When he was "full forty years old," says Saint Stephen,§ "it came into his "heart to visit his brethren the children of Israel. And seeing "one of them suffer wrong, he defended him, and avenged him "that was oppressed, and smote the Egyptian: for he supposed "his brethren would have understood how that God by his hand "would deliver them; but they understood not." Indeed, this attempt, prematurely undertaken, and utterly unsuccessful, terminated in such a manner as seems to have banished every such idea totally from his thoughts, and to have rendered any such attempt in future, to all human judgment, desperate and impracticable. For," the next day he showed himself unto "two of his countrymen, as they strove, and would have set "them at one again, saying, Sirs, ye are brethren why do ye

Exod. iv. 0. + Ibid. xvii. 8-12.

Heb. xi, 24-26.

Acts, vii. 23-25.

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"wrong one to another? But he that did his neighbour wrong, "thrust him away, saying, Who made thee a ruler and a judge "over us? Wilt thou kill me, as thou killedst the Egyptian yesterday?"* "And Moses feared, and said, Surely this thing "is known. And when Pharaoh heard this, he sought to slay "him; but he fled from the face of Pharaoh, and dwelt in the "land of Midian."+

Thus exiled from his nation, his life exposed to the most imminent hazard should he presume to return to Egypt; forsaken by his countrymen, and persecuted by their enemies; he appears to have relinquished all hope of effecting their deliverance, and to have abandoned every idea of personal ambition or public enterprise. He marries; two sons are born to him; and he devotes forty years,‡ the prime and the vigour of his days, to the humble and peaceful employments of rural life. His family and his flocks occupy the entire attention of the patriarch and the shepherd.

If we exclude the idea of a divine interposition, we must believe that at the end of forty years, without any outward change of circumstances, merely from a rash and sudden impulse, this exile, so long appearing to have forgotten his people, and to have been by them forgot, resumes, at the age of fourscore, the project which, in the full vigour of manhood, and the yet unabated ardour of youthful confidence, he had been compelled to abandon as desperate. He forsakes his family and his property, revisits his nation, determined again to offer himself for their leader, and to attempt their deliverance. Yet he appears not to have cultivated in the interval, a single talent, and not to have formed a single preparation to facilitate his enterprise. Of eloquence he confesses himself destitute; of military skill or prowess, he never made any display; he appears to have formed. no party among the Jews, no alliance with any foreign power; he had certainly prepared no force.

But it will be said, he employed an engine more powerful than eloquence or arms, with an unenlightened people, who looked upon themselves as the favourites of heaven, and who long had hoped for their deliverance by a divine interposition.

* Acts, vii. 26–28.

+ Exod. ii. 14, 15.

Compare Exod ii. 11-23, with vii. 7, and Acts, vii. 23 aud 30.

§ Frod. vii. 7

He claimed the character of an ambassador commissioned by the God of their fathers, to free them from the bondage under which they groaned; he supported his claim by some artful deceptions and mysterious juggling, which his former acquaintance with Egyptian magic enabled him to practise; and this was sufficient to gain the faith and command the obedience of a superstitious race, always credulous, and now eager to be convinced, of what they wished to be true. Thus we may account

for his success.

This might appear plausible, if the only thing wanting was to prevail on his countrymen to quit the land of bondage; but let it be remembered, that the great difficulty lay in the necessity of prevailing on the Egyptians to permit their departure.* Supposing the Hebrew slaves were willing to encounter the difficulties of emigration, and the dangers of invading a warlike nation (a point by no means certain;) yet who shall prevail on their proud and mercenary lords to suffer themselves to be deprived of their service? Every circumstance which would enable a chief to establish his party with the one, would rouse suspicion, resentment, and opposition, in the other. As to forcing their way by arms, and thus vindicating their liberty, this was an attempt so hopeless and desperate, that it appears never to have been thought of. For near three hundred years had the Hebrews submitted to the yoke of servitude, without a single struggle to shake it off. Above fourscore years before, the malignity of their tyrants had proposed to destroy the nation, by cutting off all their male children, yet this cruelty had excited no revolt. The operation of this dreadful edict had been some way or other eluded, and it had, in all probability, gradually ceased. But who could hope to rouse such a people, debased and dejected with long continued "bondage, in mortar, "and in brick, and in all manner of service in tne field,"+ against one of the most vigilant and most powerful monarchies tlon existing in the world; by whose forces they, their wives, and their children, might be immediately cut off if they attempted to unite and to resist? At all events, their aged leader

*Vide Exod. xiv. 11, Numb. vi. 5, and Numb. xiv. 3, and xx. 5, which prove clearly how ready the Jews were to return to Egypt on any reverse of fortune, and how much they regretted the plenty and peace they enjoyed there, whenever afterwards at a loss for sustenance, or menaced by war.

† Exod. i. 14.