I cannot dwell on the humanity and wisdom which marked the social economy of the Jews, as given by Moses,—­in the treatment of slaves (emancipated every fifty years), in the sanctity of human life, in the liberation of debtors every seven years, in kindness to the poor (who were allowed to glean the fields), in the education of the people, in the division of inherited property, in the inalienation of paternal inheritances, in the discouragement of all luxury and extravagance, in those regulations which made disproportionate fortunes difficult, the vast accumulation of which was one of the main causes of the decline of the Roman Empire, and is now one of the most threatening evils of modern civilization.  All the civil and social laws of the Jewish commonwealth tended to the elevation of woman and the cultivation of domestic life.  What virtues were gradually developed among those sensual slaves whom Moses led through the desert!  In what ancient nation were seen such respect to parents, such fidelity to husbands, such charming delights of home, such beautiful simplicities, such ardent loves, such glorious friendships, such regard to the happiness of others!

Such, in brief, was the great work which Moses performed, the marvellous legislation which he gave to the Israelites, involving principles accepted by the Christian world in every age of its history.  Now, whence had this man this wisdom?  Was it the result of his studies and reflections and experiences, or was it a wisdom supernaturally taught him by the Almighty?  On the solution of this inquiry into the divine legation of Moses hang momentous issues.  It is too grand and important an inquiry to be disregarded by any one who studies the writings of Moses; it is too suggestive a subject to be passed over even in a literary discourse, for this age is grappling with it in most earnest struggles.  No matter whether or not Moses was gifted in a most extraordinary degree to write his code.  Nobody doubts his transcendent genius; nobody doubts his wonderful preparation.  If any uninspired man could have written it, doubtless it was he.  It was the most learned and accomplished of the apostles who was selected to be the expounder of the gospel among the Gentiles; so it was the ablest man born among the Jews who was chosen to give them a national polity.  Nor does it detract from his fame as a man of genius that he did not originate the most profound of his declarations.  It was fame enough to be the oracle and prophet of Jehovah.  I would not dishonor the source of all wisdom, even to magnify the abilities of a great man, fond as critics are of exalting the wisdom of Moses as a triumph of human genius.  It is natural to worship strength, human or divine.  We adore mind; we glorify oracles.  But neither written history nor philosophy will support the work of Moses as a wonder of mere human intellect, without ignoring the declarations of Moses himself and the settled belief of all Christian ages.