(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