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He is therefore justly condemned by 'Photius for the falsity of his appeal. He is however a voucher, that the title Alpha was conferred, though he did not understand the purport.

Diodorus Siculus gave an ample account of Moses and the Israelitish nation, in his fortieth book; part of which is still extant. There are many things, which he has not truly represented : yet the account in general is curious ; and the character of the prophet well maintained. And though he does not expressly tell us, that Moses was called Alphi, yet he mentions what amounts to the same purpose, that he had a communication with the deity, and spake as he directed; so that his words were to be esteemed the voice of God; and the prophet himself his mouth. For he says, that, at the close of the laws given to the Jews, was subjoined, "Mwong ansons 78 Ots Tade aerai tous ledal015. The purport of which is plainly---that the institutes given by the prophet were received by him immediately from the deity, whose will he made known to the people. In another place mention is made of his receiving these laws from that God--- Tay Law ETIXQN 8 Levoy, who was called lao, the same as Jehoyah.

1 Φλυαρει και ουτος τον Μωσης Αλφα καλεισθαι διοτι αλφοις το σωμα κατεστηρικτος ην, και κάλει το ψευδες των Φίλωνα μαρτυρα, ibid. The words of Photius.

2 Τετον προσαγορευεσιν Αρχιερέα, και νομιζεσιν αυτοις αγγελον γένεσfær TWV 78 9es agortarrjenta. Diodori Frag. I. xl. p. 922.

He was represented not only as an Oracle, but as

: a Deity.

I have mentioned a particular passage in Exodus, where these remarkable words occur ---`And the Lord said unto Moses, see I have made thee, a God to Pharaoh. This is said by 3 Artapanus and others to have been in some measure fulfilled, and that Moses was esteemed and recorded as a deity. Philo seems to intimate the same. * 'Hrina de ArYUTTOS TAG υπερ των ασεβηθεντων δικας εκτινει, το βασιλευοντος ing Xwgas Magaw (agoonyogeubn) 0:06. But when the people of Egypt suffered the punishments due to their crimes against heaven, he was there stiled the god of Pharaoh, the king of the country.

* Ibid. 1. 1. p. 84. '* Exodus vii. 1. also iv, 15, 16.-Thou shalt be to him (Aaroni) instead of God.

3 –υπο των εερεων ισοθεα τιμης καταξιωθεντα. κ. τ. λ. Αpud Euseb. P. E. 1. 9. p. 432.

4 Philo de Nom. Mutat. v. 1. p. 597.

Josephus speaks nearly to the same purpose. ! Totov de sov avdga bavpasov mer Ayur5101 xai besov voul%806. They to this day look upon Moses as a wonderful and divine person. We therefore need not be surprised if he had a divine title.

Of the Angel, which withstood him in his Way ta

Egypt. We have hitherto perceived the doubts and diffidence of Moses, and his great backwardness towards undertaking the high office which had been enjoined him. He proceeded so far as at last to incur God's displeasure. And the anger of the Lord was kindled against Moses. Exod. iv. 14. Alarmed at this, he timely recollects himself; and resolves upon the performance of his duty. And Moses went and returned to Jethro his father-in-law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. ver. 18. This shews that, during the time of his sojournment, he had received little or no intelligence concerning them. Jethro, who perhaps had been pre

! Cont. Ap. I. 1. p. 464.

admonished, gives an immediate consent by saying---Go in peace. Moses now, having received his final orders and obtained fresh assurances of God's assistance, sets out for the land of the Mitzraim, and takes with him his wife Zipporah and his children. And here a fresh embarrassment ensues; by which the divine displeasure was manifested a second time. God had pleased to make a covenant with Abraham, and ordained circumcision as a test of it, and as a badge to all those who were admitted to his covenant. And it was enjoined in strong terms, and attended with this penalty to the uncircumcised person that soul shall be cut of from his people: he hath broken my covenant. Gen, xvii. 14. Of this breach and neglect Moses was apparently guilty, having been probably seduced by his Cuthite wife. Upon this account it is said, that the · Lord met him in his way towards Egypt, and offered to kill him for not having had this rite performed on his son. There seems to have been some hesitation on the part of the woman ; but the alternative was death, or obedience. Alarmed therefore with her husband's danger, which was iminent,

! Exodus iv. 24.

she took a sharp stone, and performed herself the operation, concluding with a bitter taunt ---' a bloody husband art thou to me. Moses, by his acquiescence, had brought down the necessary interposition of the deity. For how could it be expected that a person should be a promulger of God's law, who had been guilty of a violation in one of the first and most essential articles, and persevered in this neglect

Of the Rowers with which he was invested. Moses now resumes his journey, determin ed to perform the great part which had been allotted him. But some perhaps will, after all, say, "Had he in reality any such part allot

ted? The introduction of the deity may “serve to embellish history'; but could not

every thing have been carried on without 66 any supernatural assistance ?" I shall therefore take this opportunity of recurring to the question, with which I set out, and consider this point of consequence--Whether Moses " had a commission from heaven, or acted o merely from his own authority.” If we be

* Excdus iv. 25.

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