our reply, for Moses did that thing some forty years before the time the law was given to him from Mount Sinai, at a time when he knew no more of the will and law of God than any other man, who had been born and brought up among the Egyptians. But when he received the law, then he became informed of the will and designs of God, in that, as well as in all other matters.
As to the fate of the woman he had married in the land of Midian, at the time he fled from Egypt for killing an Egyptian, see Exo. ii, 12, we learn nothing from the Scriptures further than that she came to the Jewish camp, with Jethro her father, in the wilderness.
Thus it is certainly clear, that the abolition opinion, of the equality of negroes with other men, and the propriety and righteousness of amalgamation by marriage with them derives no support from that portion of Holy Writ, but receives a rebuke of the most decided description from the very law itself.
Respecting this race, we find that God took particular care that their blood should not become mingled with the line through which the Messiah was to come. This is a remarkable fact. To prove this, see Gen. xxxviii, the whole chapter, where is related the history of Judah's having had three sons by a Canaanitish woman, who, of course, was a negress. Two of those sons were slain by the Lord for a certain wickedness they did, while the third son, Shelah by name, escaped (Gen. xxxviii, 7, 10), but is not reckoned in the line of the holy seed, which was continued through another branch of Judah's blood,
