Moses also found a mixed multitude of other nations, who had followed this remarkable people out of Egypt. This event happened 430 years after Abraham's vision in Canaan, and 215 years from the entrance of Jacob into Egypt. Thus did God by his servant Moses redeem the Israelites from their Egyptian bondage, with a high hand and with an outstretched arm; marching before them in a Pillar of a Cloud by day, and a Pillar of Fire by night; and the Deliverance was finally perfected by a mighty wind, the agent of his power. The Egyptians, repenting that they had suffered the Israelites, who were valuable servants, to depart, and endued with an evil heart of unbelief, which caused them to doubt the actual power of God, even in the face of such tremendous judgments, collected an immense army of 600 chariots,100 50,000 horsemen, and 200,000 foot soldiers, 101 and followed them, having, with the plagues, lost their impressions of God's power, and consequently their reverence for his name. Indeed, Amenophis appears in reality to have been more in awe of Moses than of any superior being; for, "Moses was very great in the land of Egypt, in the sight of Pharaoh's servants. and in the sight of the people.' 102 The Israelites, by the direction and command of God himself, were encamped before Pihahiroth, or the Strait of Hiroth, between Migdol, a tower or citadel of defence, erected on the borders of the Strait,103 and Baal Zephon 100 The Egyptians prided themselves greatly on their war chariots. They were light and strong, being constructed chiefly of metal, or covered with metal plates. Thus, in the Iliad Rich silver plates his shining car unfold, 10: Jos. Ant., 1. 2, c. 15. 102 Exod. xi., 3. 103 Josephus, quoting Lysimachus, says, that it was the opinion of heathen nations that when the Israelites arrived at the above place, "the night advancing, they deliberated how to act. They made fires, and appointed sentinels; and on the next night kept a fast, to entreat pardon of the gods. On the following morning, Moses recommended them to decamp, and proceed onwards till they could be better accommodated; but enjoined them to do no good on their journey, not even so much as to give good advice if it was asked; and to destroy all the temples and altars they met with. This advice being approved, the company proceeded through the wilderness, and after encountering great hardships, came at length to a country well inhabited and or Temple of Baal, where was kept burning a holy fire, which served also as a beacon to direct shipping in the dangerous navigation of the Red Sea. In this temple was kept a continual watch, as is implied in the name. Thus were they encompassed on three sides by fortresses, inaccessible mountains, and the Red Sea; the isthmus between that sea and the Mediterranean being protected by the well-fortified city of Pelusium, and other fortifications, which had been erected by the Israelites themselves during their oppression.104 Arriving in sight of the Israelites, Amenophis contemplated their defenceless situation with secret delight, and concluded that the moment was arrived in which he could take ample vengeance for all his wrongs. Believing their escape to be impossible, he encamped with his army behind the Israelites, waiting only the approaching day to attack and put them to the sword. But his career was now verging rapidly to its close. That remarkable pillar, which accompanied the Children of Israel in their flight, was by day a cloud only, to convince them of the presence of their Great Deliverer. This cloud, which was also a fire by night, placed itself between the two encampments, and involved the Egyptian host in impenetrable darkness, while it communicated sufficient light to enable Moses and the Israelites to pursue their destination. By the divine command, Moses stretched out his rod over the sea, and a strong EAST WIND arose, which divided the waters, so that the Israelites marched through the sea on dry land, Moses leading the way, and exhorting them not to fear; for, said he, "the Egyptians whom ye have seen to-day, ye shall see them again no more for ever." 105 The Egyptian army followed their course amidst the darkness, determined either to compel them to return, or utterly to destroy them; and knew not their danger until they were all inclosed within the waters; for the waves, on the right hand and on the left, were invisible, from the effects of that divine cloud which overshadowed them. At length their chariot-wheels were encumbered by the cultivated. They behaved in a most barbarous manner to the inhabitants, whose temples they ravaged and burnt, and finally arrived at a place now called Judea, where they built a city and called it Hierosyla, the meaning of which is, the spoil of holy things." 165 Exod. xiv., 13. 104 Marsh. Can. Chron., p. 105. mud at the bottom of the sea, so that they "drave heavily;" which, obstructing the general movements of the soldiers, reduced the whole army into confusion. In this situation the cloud was removed, the morning light appeared, and they beheld the threatening waves ready to burst upon them, and the Israelites safe on the opposite shore. They were allowed but little time to deliberate on the means of escaping the calamitous death which they saw suspended over their heads. They fled; but what could flight accomplish for so unwieldy a body of chariots, horses, and footmen, encumbered with armour; their ranks broken, their chariot-wheels entangled with each other, and forcibly wrested off, and themselves paralyzed with confusion and dismay! Harassed by a long and expeditious march, after three days spent without rest or refreshment, and alarmed at the dreadful appearances before them, to augment which the heavens sent forth all their artillery of thunder, lightning, and rain,106 their escape was altogether impracticable. Besides all this, the Lord looked upon them in anger, and infused a deadly fear into their hearts, which made them irresolute and wavering; until Moses, who saw the Israelites in safety, and all the host of the Egyptians inclosed beyond the power of escaping, stretched his rod again over the sea, and God by a strong WEST WIND, suddenly brought the waters upon them with irresistible impetuosity, which utterly overwhelmed and destroyed them, with their horses, and chariots, and horsemen; "and Israel saw the Egyptians dead upon the sea shore."107 106 Ps. lxxvii., 18. 107 Exod. xiv., 30. A confession in memory of this deliverance was enjoined upon every one when offering his first fruits, in these words :"A Syrian ready to perish was my father; and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous; and the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage. And when we cried unto the Lord God of our fathers, the Lord heard our voice, and looked on our affliction, and our labour, and our oppression; and the Lord brought us forth out of Egypt, with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders; and he hath brought us into this place, and hath given us this land, even a land that floweth with milk and honey." (Deut. xxvi., 5-9.) PERIOD V. CHAPTER IX. On the Five Points of Fellowship. In every well-regulated society, some bond of union, some reciprocal and mutual interchange of benefits forms a distinguishing feature, which no vicissitude of circumstances can remove. Masons profess to be united in an indissoluble chain of sincere affection, called the five points of fellowship; by which, when strictly adhered to, they are bound heart and hand so firmly, that even death itself cannot sever the solemn compact, because in another and more glorified state those relations are perceived and acknowledged, which have characterized the union here on earth. These five points refer to certain virtues requisite to be practised in this world in order to the enjoyment of happiness in a future state, and mark distinctly the difference between virtue and vice. 1. BROTHERLY LOVE. The first point is that on which all the rest principally depend, for they are but emanations from the great virtue of charity or brotherly love. Brotherly love is an active principle, which incloses all mankind in the same bond of reciprocal union, however they be otherwise diversified by birth, climate, or education. The inhabitants of this globe proceed from a common parent, and hence, how remote soever the connection may appear, all mankind are brothers, and as such are bound to execute the duties attached to this tender and endearing tie. This general relationship is not broken by distance, climate, form, or language; but all the world are brethren, and the hand of mercy ought to be extended equally to the destitute stranger, as to an immediate friend or relative. Nay, the stranger, the fatherless, and the widow, are superior objects of man's benevolence. Masonry inculates love to the human species as the certain indication of uprightness; it teaches that without this love we are nothing. Though we speak with the tongues of men and angels; though we have the gift of prophecy, and understand all mysteries and all knowledge; though we have faith so that we could remove mountains; though we bestow all our goods to feed the poor, and though we give our bodies to be burned, if we are not possessed of brotherly love, or charity, all this extent of power, all these acquirements of knowledge, will profit us nothing. The love of a Mason must be pure both in principle and practice, unwarped by prejudice or passion; unalterable în persecution, unabated amidst calumny, slander, and detraction. Filling the heart with pious fervour and with holy resolutions, exalting it from earth to heaven, from a perishable mortality to a celestial intercourse with the very source and essence of love; ennobling the nature of man, and raising it to that sublime pitch of excellence which alone can impart true satisfaction under every species of adversity and pain. Masons are bound, by the most solemn obligations, to practise this virtue one towards another. Not to rest satisfied with mere external acts of kindness, which may be displayed without feeling any emotions of the pure affection of brotherly love; but to be the active friends of all mankind. Such were the effects produced by this principle amongst the early Christians, under the wise superintendence of St. John the Evangelist. Their brotherly love exceeded all instances of recorded attachment in former times. The accounts transmitted to us of the affection which Christians bore towards each other, in the ages immediately subsequent to Christ's death, would be incredible, were they not fully attested. An affection so disinterested and pure struck the heathen world with astonishment; they deemed it more than human, and attributed a feeling which the practice of their own philosophy could not attain, to the secret influence of magic. Each individual was considered in the light of a |