admission, and cry, “There! it is plain enough--Moses borrowed every thing from Egypt and the hieroglyphics.” But this is not the case. No doubt both the first ten and the last twelve letters of the Hebrew alphabet are hieroglyphics, as their very names indicate; but in its primary natural roots, nevertheless, and, above all, in its whole spirit, and structure, and tone, this language differs widely from the hieroglyphical Egyptian. Certainly Moses did learn from Egypt all that there was for him to learn. And this learning enabled him the more easily to disperse the thick Egyptian darkness, and the less cause, consequently, had he to fear the false arts of the Egyptian magicians and serpent-charmers. He took from them all that was available for his purpose, but he made it quite new again, and gave it another nature by the end to which he employed it. He despoiled them of their “jewels of gold and jewels of silver,” by a theft permissible in the realm of science and truth. For it is lawful for man to wrest from the evil power all that may be converted into a means of honoring the things of God and His revealed truth, and which thereby is better employed, spiritualized, and invested with a higher and better significance. This is true even of our own days, as it was then, and, indeed, always has been. Oh, that the many great men who, in our own generation, have deserved so well of mankind, by devoting themselves to the noble work of re-establishing right sentiments and principles, had, in this their good design, followed the great example set them by this man so highly preferred of God! But, with one or two exceptions, it is impossible to boast of them that, like Moses, they were “learned in all the wisdom of the Egyptians.” And hence the fact is at once explicable why, with such ardent and unbounded zeal, they should have effected comparatively so little against the modern Egyptians, and the new Egyptian darkness of our own days.