take up the concise account of Moses-that " a new king had arisen, who knew not Joseph." He found in his empire a numerous people, his subjects, indeed, but bound by no common tie to his interest, seperated from the natives, in some measure, by peculiar customs, and worshipping a Deity unknown to him-six hundred thousand men in number, situated on the border of Arabia, they presented a convenient ally to that lawless power in her predatory irruptions into Egypt. To all these alarming circumstances, should the spirit of insurrection be added, the Hebrews would be too formidable to be despised. Incessant labour, and severe treatment might prevent them from opening their eyes to the advantages they possessed, and these therefore, were adopted-but still they prospered! Something more must be done-some more efficient means must be found; and in pursuit of these, the murder of their helpless children would at least arrest the progress of a growing population! Accordingly, by a royal edict, every male child of the obnoxious strangers was to be consigned to the river Nile-whilst the less dreaded females were allowed to live. Various are the means by which tyranny may depress, and at length triumph over its devoted subjects; but here its purpose was defeated by the excess of its cruelty, for the Egyptians themselves would not concur in a measure so repugnant to the common principles of human nature. They rather secretly assisted in the preservation of the Hebrew children, and the approving smile of Heaven visibly rewarded the benevolent individuals who ventured to disobey the despot.

At this gloomy period of the history of the Hebrews, Moses, their deliverer, and legislator, was born. (B. C. 1571.) He was the son of Amram, and Jochebed, both

of the house of Levi, the third son of Israel. Something more than commonly promising in the countenance of the child, or some happy premonition in the heart of the mother, encouraged her to disregard the mandate of the tyrant, and for three months she succeeded in concealing him. When concealment was no longer possible she carried him secretly to the Nile, and laid him on its sedgy border, placing his little sister* at a convenient distance to bring her intelligence of his fate. Here she knew the inhabitants were accustomed to walk, and hoped that some compassionate hand might yet be directed to save him!

To this eventful spot, on the very same evening, his guardian angel brought the Egyptian princess attended by her ladies. As they rambled on the shore, a cradle half hid in the rushes, arrested her eye-curiosity was awakened and the smiling infant was discovered. The cruel policy of her father left no doubts of the parentage of the foundling, yet she resolved not only to preserve but to adopt him. The little girl, who had now ventured into the groupe offered to bring her a nurse, and the fortunate boy was soon committed to the care of his own mother-who could now receive him with more joyful gratitude than she had dared to indulge when he was first given to her arms. Thus this celebrated man was rescued, by means seemingly the most accidental, from impending death, to fulfil the prediction delivered to Abraham, to lead his brethren out of Egypt to sustain them for forty years in a wilderness -to institute a body of laws for their government, and finally, to record the whole wonderful transaction with the pen of inspiration.

* Miriam, who is often mentioned in the succeeding history.

But notwithstanding the happy Jochebed was now sure of a powerful protector for her child, she did not venture to assert her right to detain him, but restored him when he was weaned to the Princess, and accepted a compensation for the delightful service she had performed. By this lady he was called Moses, because she drew him out of the water-and by her care he was educated in the learning of Egypt.

Egypt was, at that time, the residence of the arts-the seat of science. Science had not, indeed, made much progress in the world; but all that she had done was, perhaps, confined to that country.

CATHERINE. It is very remarkable that Moses should have been not only preserved, but even qualified for his work by the very people who were endeavouring utterly to destroy his nation. Was he ignorant in his youth of his connexion with that people?

MRS. M. During his earlier years it is probable he thought himself to be in reality what he was called, "the son of Pharaoh's daughter;" for while he was nursed in the house of his father, he could not have been made acquainted with the dangerous secret of his adoption by that prinBut he had learned it some time before his fortieth year. At that time we find he had such a decided predi lection for his brethren, that seeing, as he passed along, an Egyptian and a Hebrew engaged in a quarrel, he promptly took part with the latter, and slew their enemy. ›

cess.

This act of violence immediately became public and endangered his life. The next day attempting to interpose between two of his own countrymen, whom he found contending angrily together, he was abruptly repulsed with the question-" Who made thee a Judge over us-wilt

thou kill me, as thou killedst the Egyptian yesterday?"— This contemptuous rejection of his offered mediation at once suggested to Moses the necessity of providing for his own safety. He saw the publicity of his rash deed, and the indisposition of his brethren to protect him from the vengeance of Pharaoh. If at this time he was informed of the part he was to act in the emancipation of Israel, he saw that they were not yet prepared to co-operate with him. Retirement from Egypt for a time was then the obvious dictate of prudence, and Midian, contiguous and inhabited by the descendants of Keturah, the last wife of Abraham, presented a convenient retreat. Thither he fled, and found a happy asylum in the house of Jethro, the priest or the prince of that country, in consequence of having assisted his daughters in watering their flocks at a well where he had rested in his way. In process of time, he connected himself with this family, by marrying one of the daughters, and seems to have remained contentedly with them during the life of the king of Egypt, and until another Pharaoh had ascended the throne.

CHARLES. I observe, mother, that you call all the kings of Egypt by the name of Pharaoh.

MRS. M. That was a common appellation by which their sovereigns were distinguished in those days, and in the Egyptian language, signified king. He who now wore the crown was hardened in iniquity, and the consequent suffering of the Israelites became intolerable. Their prayers and complaints ascended to the God of their fathers, and the period approached when they were to be delivered, and their unfeeling oppressors to receive a just retribution.

(B. C. 1491.) Preparatory to this grand event, whils

Moses was tending the flock of his father-in-law, ou a memorable day, at the foot of Mount Horeb, he was surprised by the appearance of a Bush in flames; and continuing to burn, yet not consumed! While he gazed on the phenomenon, a voice proceeding from it, commanded him to put off his shoes, for he stood on holy ground.* "I am," continued the speaker, "the God of thy fathers, of Abraham, of Isaac, and of Jacob-I have seen the affliction of my people, and am come down to deliver them. I will send thee unto Pharaoh that thou mayest bring my people out of Egypt, to a land flowing with milk and boney." Astonished at the presence of the Deity, and humbled by a sense of his own insignificance, yet encouraged by the gracious communication, Moses exclaimed, "Who am I that I should go to Pharaoh and bring forth the children of Israel out of Egypt ?"—" Certainly I will be with you," said the great Supreme;" and thou shalt say to the children of Israel, I AM, (that is, whose existence is not derived) hath sent me unto you, and when thou hast brought them forth, thou shalt worship in this mountain→→→ Go, gather the elders of Israel together, and say to them, "The Lord God of your fathers has visited you, and will bring you out of affliction, into a land flowing with milk and honey;' and they shall harken to thy voice, and ye shall say to the king, The Lord God of the Hebrews hath met us, let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice unto the Lord our God.' I am sure he will not let you go, and I will smite Egypt with all my wonders, and after that he will let you go."

* A ceremony in the East to this day: in some circumstances a token of respect, equivalent to uncovering the head among us.